Keimåelia 'ekklåesiastika, The historical and miscellaneous tracts of the Reverend and learned Peter Heylyn, D.D. now collected into one volume ... : and an account of the life of the author, never before published : with an exact table to the whole.

The Second Book.

CHAP. I. That there is nothing found in Scripture, touching the keeping of the Lords Day.

• 1. The Sabbath not intended for a perpetual Ordinance.
• 2. Preparatives unto the dissolution of the Sabbath, by our Saviour Christ.
• 3. The Lords day not enjoyned in the place thereof, either by Christ or his Apostles; but instituted by the Authority of the Church.
• 4. Our Saviours Resurrection on the first day of the week, and apparitions on the same, make it not a Sabbath.
• 5. The coming down of the Holy Ghost upon the first day of the week, makes it not a Sabbath.
• 6. The first day of the week not made a Sab∣bath, more than others, by Saint Peter, Saint Paul, or any other of the Apostles.
• 7. Saint Paul frequents the Synagogue on the Jewish Sabbath, and upon what reasons.
• 8. What was concluded against the Sabbath, in the Council holden in Hierusalem.
• 9. The preaching of Saint Paul at Troas, up∣on the first day of the week, no argument, that then that day was set apart by the Apostles for religious exercises.
• 10. Collections on the first day of the week, 1 Cor. 16. conclude as little for that pur∣pose.
• 11. Those places of Saint Paul, Galat. 4.10. Colos. 2.16. do prove invincibly that there is no Sabbath to be looked for.
• 12. The first day of the week not called the Lords day, until the end of this first Age; and what that title adds unto it.

WE shewed you in the former Book what did occur about the Sabbath, [unspec I] from the Creation of the World to the destruction of the Temple, which comprehended the full time of 4000 years and upwards, in the opinion of the most and best Chronologers. Now for five parts of eight of the time computed from the Creation to the Law, being in all 2540 years, and somewhat more; there was no Sabbath known at all. And for the fifteen hundred, being the remainder, it was not so observed by the Jews themselves, as if it had been any part of the Law of Na∣ture; but sometimes kept, and sometimes broken, either according as mens private businesses, or the affairs of the republick would give way unto it. Never such conscience made thereof, as of Adultery, Murder, Blasphemy, or Idolatry; no not when as the Scribes and Pharisees had most made it burdensome: there being many casus reservati,

wherein they could dispense with the fourth Commandment, though not with any of the other. Had they been all alike, equally natural and moral, as it is conceived, they had been all alike observed, all alike immutable; no jot or syllable of that Law which was ingraft by nature in the soul of man, being to fall unto the ground, till Heaven and Earth shall pass away and decay together; till the whole frame of Nature, for preservation of the which the Law was given, be dissolved for ever. The Abro∣gation of the Sabbath, which before we spake of, shews plainly that it was no part of the Moral Law, or Law of Nature; there being no Law natural, which is not perpe∣tual. Tertullian takes it for confest, or at least makes it plain and evident, Temporale fuisse mandatum quod quandoque cessaret, that it was only a temporary constitution which was in time to have an end. And after him, Procopius Gazaeus, in his notes on Exodus, lays down two several sorts of Laws, whereof some were to be perpetual, and some were not; of which last sort were Circumcision and the Sabbath, Quae duraverunt us∣que in adventum Christi, which lasted till our Saviours coming; and he being come, went out insensibly of themselves. For as S. Ambrose rightly tells us, Absent impera∣tore imago ejus habet autoritatem, praesente non habet, &c. What time the Emperour is absent, we give some honour to his State, or representation; but none at all, when he is present. And so, saith he, the Sabbaths and New-moons, and the other Festivals, before our Saviours coming, had a time of honour, during the which they were ob∣served; but he being present once, they became neglected. But hereof we have spoke more fully in our former Book.

Neglected, not at once, and upon the sudden, but leisurely and by degrees. [unspec II] There were preparatives unto the Sabbath, as before we shewed, before it was proclaimed as a Law by Moses; and there were some preparatives required before that Law of Moses was to be repealed. These we shall easiliest discover, if we shall please to look on our Saviours actions; who gave the first hint unto his Disciples for the abolishing of the Sabbath amongst other ceremonies. It's true, that he did frequently repair unto the Synagogues on the Sabbath days; and on those days did frequently both read and ex∣pound the Law unto the People. And he came to Nazareth (saith the Text) where be had been brought up, and as his custom was, he went into the Synagogue on the Sabbath day, and stood up to read. It was his custom so to do, both when he lived a private life, to frequent the Synagogue, that other men might do the like by his good example; and after when he undertook the Ministery, to expound the Law unto them there, that they might be the better by his good instructions. Yet did not he conceive that teaching or expounding the Word of God was annexed only to the Synagogue, or to the Sabbath. That most divine and heavenly Sermon which takes up three whole Chapters of S. Matthew's Gospel, was questionless a weak days work; and so were most of those delivered to us in S. John, as also that which he did preach unto them from the Ship side, and divers others. Nay the Text tells us, that he went through every City and Village, Preaching and shewing the glad tydings of God. Too great a task to be performed only on the Sabbath days; and therefore doubt we not but that all days equally were taken up for so great a business. So when he sent out his Apostles to Preach the Kingdom of God, he bound them not to days and times, but left all at li∣berty, that they might take their best advantages as occasion was, and lose no time in the advancing of their Masters service. Now as in this, he seemed to give all days the like prerogative with the Sabbath; so many other ways did he abate that estimation, which generally the People had conceived of the Sabbath day. And howsoever the opinion which the People generally had conceived thereof, was grounded as the times then were, on superstition rather, than true sense of piety; yet that opinion once abated, it was more easily prepared for a dissolution, and went away at last with less noise and clamour. Particulars of this nature we will take along, as they lie in order. His casting out the unclean spirit out of a man in the Synagogue of Caperndum on the Sabbath day, his curing of Peters Wives Mother, and healing many which were sick of divers diseases, on the self same day; being all works of marvellous mercy, and effected only by his word, brought no clamour with them. But when he cured the impotent man at the Pool of Bethesda, and had commanded him to take up his Bed and walk, then did the Jews begin to Persecute him, and seek to slay him. And how did he excuse the matter? My Father worketh bitherto, saith he, and I also work: Ostendens per hac in nullo seculi bujus Sabbato requiescere Deum, à dispensationibus mundi, & provisionibus generis humani. Whereby, saith Origen, he let them understand that there was never any Sabbath wherein God rested or left off from having a due care of man-kind; and

therefore neither would he intermit such a weighty business in any reference to the Sabbath. Which answer, when it pleased them not, but that they sought their times to kill him, he then remembreth them how they upon the Sabbath used to Circumcise a man, and that as lawfully he might do the one as they the other. This precedent made his Disciples a little bolder than otherwise perhaps they would have been, Pulling the ears of Corn, and rubbing them with their hands, and eating them to satisfie and allay their hunger; which Epiphanius thinks they would not have done, though they were an hungred, had they not found both by his doctrine and example, that the Sabbath did begin to be in its declination. For which, when he and they were joyntly questioned by the Pharisees, he choaks them with the instances of what David did in the same extremity, when he ate the Shew-bread; and what the Priests did every Sab∣bath when they slew the Sacrifices. In which it is to be considered, that in these se∣veral defences our Saviour goes no higher than the legal Ceremonies, the Sacrifice, the Shew-bread, and the Circumcision. No argument or parallel case drawn for his justification from the moral Law, or any such neglect thereof on the like occasions. Which plainly shews, that he conceived the Sabbath to be no part or member of the moral Law, but only to be ranked amongst the Mosaical Ordinances. It happened on another Sabbath, that in the Synagogue he beheld a man with a withered hand, and called him forth, and made him come into the midst, and stretch out his hand, and then restored it. Hereupon Athanasius notes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Christ reserved his greatest miracles for the Sabbath day; and that he bade the man stand forth, in defiance as it were of all their malice and informing humour. His healing of the Woman which had been crooked 18. years, and of the man that had the Dropsie; one in the Synagogue, the other in the house of a principal Pharisee, are proof sufficient that he feared not their accufations. But that great cure he wrought on him that was born blind, is most remarkable to this purpose. First in relation to our Saviour, who had before healed others with his Word alone; but here he spit upon the ground, and made clay thereof, and anointed the eyes of the blind man with the clay: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but to mould clay and make a Plaister was questionless a work, so saith Epiphanius. Next in relation to the Patient, whom he commanded to go into the Pool of Siloam, and then wash himself; which certainly could not be done without bodily labour. These words and actions of our Saviour, at before we said, gave the first hint to his Disciples for the abolishing of the Sabbath amongst other Ceremonies, which were to have an end with our Saviours sufferings; to be nailed with him to his Cross, and buried with him in his Grave for ever. Now where it was objected in S. Austins time, why Christians did not keep the Sabbath, since Christ affirms it of himself, that he came not to destroy the Law, but to fulfil it; the Father thereto makes reply, that therefore they observed it not, Quia quod ea figura profitebatur, jam Christus implevit, because our Saviour had fulfilled what∣ever was intended in that Law, by calling us to a spiritual rest in his own great mercy. For as it is most truly said by Epiphanius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. He was the great and everlasting Sabbath, whereof the less (and temporal) Sabbath was a type and figure which had continued till his coming: by him commanded in the Law, in him destroyed, and yet by him fulfilled in the holy Gospel. So Epiphanius.

Neither did he or his Disciples ordain another Sabbath in the place of this, [unspec III] as if they had intended only to shift the day, and to transfer this honour to some other time. Their doctrine and their practice are directly contrary to so new a fancy. It's true, that in some tract of time, the Church in honour of his Resurrection, did set apart that day on the which he rose, to holy exercises: but this upon their own authority, and without warrant from above, that we can hear of, more than the general warrant which God gave his Church, that all things in it be done decently and in comely or∣der. This is that which is told us by Athanasius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we honour the Lords day for the Resurrection. So Maximus Taurinensis, Dominicum diem ideo solennem esse, quia in eo salvatur, velut sol oriens, discussis infernorum tenebris, luce resurrectionis emicuerit: That the Lords day is therefore solemnly observed, because thereon our Saviour, like the rising Sun, dispelled the clouds of hellish darkness by the light of his most glorious Resurrection. The like S. Austin, Dies Dominicus Christianis resurrectione Domini declaratus est, & ex illo cepit habere fostivitatem suam. The Lords day was made known, saith he, unto us Christians by the Resurrection, and from that began to be accounted holy. See the like, lib. 22. de Civit. Dei. c. 30. & serm. 15.

de Verbis Apostoli. But then it is withal to be observed, that this was only done on the authority of the Church, and not by any precept of our Lord and Saviour, or any one of his Apostles. And first, besides that there is no such precept extant at all in holy Scripture, Socrates hath affirmed it in the general, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. that the designs of the Apostles were not to busie themselves in prescribing Festival days, but to instruct the People in the ways of god∣liness. Now lest it should be said that Socrates being a Novatian, was a profest Enemy to all the orders of the Church; we have the same almost verbatim, in Nicephorus, li. 12. cap. 32. of his Ecclesiastical History. S. Athanasius saith as much for the particular of the Lords day, that it was taken up by a voluntary usage in the Church of God, with∣out any commandment from above, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. As, saith the Father, it was commanded at the first that the Sabbath day should be observed, in me∣mory of the accomplishment of the world, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so do we celebrate the Lords day as a memorial of the be∣ginning of a new Creation. Where note the difference here delivered by that Reve∣rend Prelate. Of the Jews Sabbath it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that it was com∣manded to be kept: but of the Lords day there is no Commandment, only a positive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an honour voluntarily afforded it by consent of men. Therefore whereas we find it in the Homily entituled De Semente, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Christ transferred the Sabbath to the Lords day; this must be under∣stood, not as if done by his commandment, but on his occasion: the Resurrection of our Lord upon that day, being the principal motive which did induce his Church to make choice thereof for the assemblies of the People. For otherwise it would plainly cross what formerly had been said by Athanasius, in his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and not him only, but the whole cloud of Witnesses, all the Catholick Fathers, in whom there is not any word which reflects that way, but much in affirmation of the contrary. For besides what is said before, and elsewhere shall be said in its proper place; The Council held at Paris, An. 829. ascribes the keeping of the Lords Day at most to Apostolical tra∣dition, confirmed by the authority of the Church. For so the Council, Christianorum religiosae devotionis, quae ut creditur Apostolorum traditione immo Ecclesiae autoritate descendit, mos inolevit, ut Dominicum diem, ob Dominicae resurrectionis memoriam, honorabiliter colat. And last of all Tostatus puts this difference between the Festivals that were to be ob∣served in the Jewish Church, in novo nulla festivitas à Christo legislatore determinata est, sed in Ecclesia Praelati ista statuunt; but in the new, there were no Festivals at all prescribed by Christ, as being left unto the Prelates of the Church, by them to be appointed, as occasion was. What others of the ancient Writers, and what the Protestant Divines have affirmed herein, we shall hereafter see in their proper places. As for these words of our Redeemer in S. Matthews Gospel, Pray that your flight be not in the Winter, neither on the Sabbath day; they have indeed been much alledged to prove that Christ did in∣timate, at the least, unto his Apostles and the rest, that there was a particular day by him appointed, whereof he willed them to be careful; which being not the Jewish Sabbath, must of necessity, as they think, be the Lords day. But certainly the Fa∣thers tell us no such matter, nay, they say the contrary; and make these words a part of our Redeemers admonition to the Jews, not to the Apostles. Saint Chrysostom hath it so expresly. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Behold, saith he, how he ad∣dresseth his discourse unto the Jews, and tells them of the evils which should fall upon them; for neither were the Apostles bound to observe the Sabbath, nor were they there when those Ca∣lamities fell upon the Jewish Nation. Not in the Winter, nor on the Sabbath, and why so, saith he? Because their flight being so quick and sudden, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, neither the Jews would dare to flie on the Sabbath, [for such their superstition was in the later times] nor would the Winter but be very troublesome in such distresses. The∣ophilact doth affirm expresly, that this was spoken unto the Jews, and spoken upon the self same reasons; adding withal, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that before any of those miserles fell upon that Nation, the Apostles were all departed from out Jerusalem. S. Hierom saith as much as unto the time, that those Calamities which by our Saviour were foretold, were generally referred unto the Wars of Titus and Vespasian; and that both in his Comment on S. Matthew's Gospel, and his Epistle to Algasia. And for the thing that the Apostles and the rest of the Disciples were all de∣parted from Jerusalem before that heavy war began, is no less evident in story. For the Apostles long before that time were either martyred or dispersed in several places for the enlargement of the Gospel; not any of them resident in Jerusalem after the

Martyrdom of S. James, who was Bishop there. And for the residue of the Disciples, they had forsook the Country also before the Wars, being admonished so to do by an Heavenly Vision which warned them to withdraw from thence and repair to Pella, be∣yond Jordan, as Eusebius tells us. So that these words of our Redeemer could not be spoke as to the Apostles, and in them unto all the rest of the Disciples which should follow after, but to the People of the Jews. To whom our Saviour gave this caution, not that he did not think it lawful for them to flie upon the Sabbath day; but that as things then were, and as their consciences were intangled by the Scribes and Pharisees, he found that they would count it a most grievous misery to be put unto it. To return then unto our story, as the chief reason why the Christians of the Primitive times did set apart this day to religious uses, was because Christ that day did rise again from death to life for our justification; so there was some Analogy or proportion, which this day seemed to hold with the former Sabbath, which might more easily induce them to observe the same. For as God rested on the Sabbath from all the works which he had done in the Creation, so did the Son of God rest also on the day of his Resurrection, from all the works which he had done in our Redemption. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Gregory Nyssen notes it for us. Yet so that as the Father rested not on the former Sabbath from the works of preserva∣tion, so neither doth our Saviour rest at any time from perfecting this work of our redemption by a perpetual application of the benefit and effects thereof. This was the cause, and these the motives, which did induce the Church in some tract of time to solemnize the day of Christs Resurrection, as a weekly Festival, though not to keep it as a Sabbath.

I say in tract of time, [unspec IV] for ab initio non fuit sic, it was not so in the beginning. The very day it self was not so observed, though it was known to the Apostles in the morn∣ing early, that the Lord was risen. We find not on the news, that they came toge∣ther for the performance of divine and religious exercises, much less that they intended it for a Sabbath day; or that our Saviour came amongst them until late at night, as in likelihood he would have done had any such performance been thought necessary, as was required unto the making of a Sabbath. Nay, which is more, our blessed Saviour on that day, and two of the Disciples, whatsoever the others did, were otherwise em∣ployed than in Sabbath duties. For from Hierusalem to Emaus, whither the two Dis∣ciples went, was sixty furlongs, which is seven miles and an half, and so much back again unto Hierusalem, which is fifteen miles. And Christ who went the journey with them, at least part thereof, and left them not until they came unto Emaus, was back again that night, and put himself into the middest of the Apostles. Had he in∣tended it for a Sabbath day, doubtless he would have rather joyned himself with the Apostles, who as it is most likely, kept themselves together in expectation of the issue, and so were most prepared and fitted to begin the new Christian Sabbath, than with those men, who contrary to the nature of a Sabbaths rest, were now ingaged in a journey, and that for ought we know, about worldly businesses. Nor may we think but that our Saviour would have told them of so great a fault as violating the new Christian Sabbath, even in the first beginning of it, had any Sabbath been intended. As for the being of the eleven in a place together, that could not have relation to any Sabbath duties, or religious exercises, being none such were yet commanded; but only to those cares and fears wherewith, poor men, they were distracted, which made them loth to part asunder, till they were setled in their hopes, or otherwise resolved on somewhat whereunto to trust. And where it is conceived by some that our most blessed Saviour shewed himself oftner unto the Apostles upon the first day of the week, than on any other; and therefore by his own appearings did sanctifie that day instead of the Jewish Sabbath; neither the premisses are true, nor the sequel necessary. The premisses not true, for it is no where to be found that he appeared oftner on the First day than any other of the week; it being said in holy Scripture, that he was seen of them by the space of forty days, as much on one, as on another. His first appearing after the night following his Resurrection, which is particularly specified in the Book of God, was when he shewed himself to Thomas, who before was absent. That the Text tells us, was after eight days from the time before remembred; which some conceive to be the eighth day after, or the next first day of the week, and thereupon conclude that day to be most proper for the Congregations or publick Meetings of the Church. Diem octavum quo Christus Thomae apparuit, Dominicum diem esse necesse est, as Saint Cyril hath it, Jure igitur sanctae congregationes die octavo in Ecclesia fiunt. But where the Greek

Text reads it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 post octo dies in the vulgar Latine, after eight days, according to our English Bibles; that should be rather understood of the ninth or tenth, than the eighth day after, and therefore could not be upon the first day of the week, as it is imagined. Now as the premisses are untrue, so the Conclusion is un∣firm. For if our Saviours apparition unto his Disciples, were of it self sufficient to create a Sabbath, then must that day whereon Saint Peter went on fishing, be a Sabbath also, and so must holy Thursday too, it being most evident that Christ appeared on those days unto his Apostles. So that as yet, from our Redeemers Resurrection unto his Ascension, we find not any word or Item of a new Christian Sabbath to be kept a∣mongst them, or any evidence for the Lords day in the four Evangelists, either in pre∣cept or in practice.

The first particular passage which doth occur in holy Scripture, [unspec V] touching the first day of the week, is that upon that day the Holy Ghost did first come down on the Apostles; and that upon the same Saint Peter Preached his first Sermon unto the Jews, and Baptized such of them as believed, there being added to the Church, that day, three thousand souls. This hapned on the Feast of Pentecost, which fell that year up∣on the Sunday, or first day of the week, as elsewhere the Scripture calls it, but as it was a special and a casual thing, so can it yield but little proof, if it yield us any, that the Lords Day was then observed, or that the Holy Ghost did by selecting of that day for his descent on the Apostles, intend to dignifie it for Sabbath. For first it was a casual thing that Pentecost should fall that year upon the Sunday. It was a moveable Feast as unto the day, such as did change and shift it self according to the position of the Feast of Passeover; the rule being this, that on what day soever the second of the Passeover did fall, upon that also fell the great Feast of Pentecost. Nam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 semper eadem est feria, quae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Scaliger hath rightly noted. So that as often as the Passeover did fall upon the Saturday or Sabbath, as this year it did, then Pentecost fell upon the Sunday: But when the Passeover did chance to fall upon the Tuesday, the Pentecost fell that year upon the Wednesday; & sic de caeteris. And if the rule be true, as I think it is, that no sufficient argument can be drawn from a casual fact; and that the falling of the Pentecost that year, upon the first day of the week, be meerly casual, the coming of the Holy Ghost upon that day, will be no argument nor authority to state the first day of the week in the place and honour of the Jewish Sab∣bath. There may be other reasons given, why God made choice of that time rather than of any other: As first, because about that very time before, he had proclaimed the Law upon Mount Sinai: And secondly, that so he might the better conntenance and grace the Gospel in the sight of men, and add the more authority unto the doctrine of the Apostles. The Feast of Pentecost was a great and famous Festival, at which the Jews, all of them, were to come unto Hierusalem, there to appear before the Lord; and amongst others, those which had their hands in our Saviours blood. And there∣fore as S. Chrysostom notes it, did God send down the Holy Ghost at that time of Pen∣tecost; because those men that did consent to our Saviours death, might publickly re∣ceive rebuke for that bloody act, and so bear record to the power of our Saviours Go∣spel before all the World: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as that Father hath it. So that the thing being casual, as unto the day; and special, as unto the business then by God in∣tended, it will afford us little proof, as before I said, either that the Lords Day was, as then, observed, or that the Holy Ghost did select that day for so great a work, to dignifie it for a Sabbath.

As for Saint Peters Preaching upon that day, and the Baptizing of so many as were converted to the faith upon the same, it might have been some proof, that now at least, [unspec VI] if nor before, the first day of the week was set apart by the Apostles for religious exer∣cises, had they not honoured all days with the same performances. But if we search the Scriptures, we shall easily find that all days were alike to them in that respect; no day, in which they did not preach the word of life, and administer the Sacraments of their Lord and Saviour to such as either wanted it, or did desire it. Or were it that the Scriptures had not told us of it, yet natural reason would inform us, that those who were imployed in so great a work, as the Conversion of the World, could not confine themselves unto times and seasons, but must take all advantages whensoever they came. But for the Scripture, it is said in terms express, first generally, that the Lord added daily to the Church such as should be saved; and therefore without doubt, the means of their salvation were daily ministred unto them; and in the fifth Chapter of the

Acts, [Verse 42] and daily in the Temple, and in every house they ceased not to teach and preach Jesus Christ. So for particulars, when Philip did Baptize the Eunuch, either he did it on a working day, as we now distinguish them, and not upon the first day of the week; and so it was no Lords day duty: or else it was not held unlawful to take a journey on that day, as some think it is. Saint Peters Preaching to Cornelius, and his Baptizing of that house was a week-days work, as may be gathered from Saint Hierom. That Father tells us that the day whereon the vision appeared to Peter, was probably the Sabbath, or the Lords Day, as we call it now; fieri potuit ut vel sabbatum esset vel dies Dominicus, as the Father hath it: and choose you which you will, we shall find little in it for a Christian Sabbath. In case it was on the Sabbath, then Peter did not keep the Lords day holy, as he should have done in case that day was then selected for Gods worship: for the Text tells us that the next day he did begin his journey to Cornelius house. In case it was upon the Lords day, as we call it now, then neither did Saint Peter sanctifie that day in the Congregation, as he ought to do, had that day then been made the Sabbath, and his conversion of Cornelius being three days after, must of ne∣cessity be done on the Wednesday following. So that we find no Lords day Sabbath, either of S. Peters keeping, or of S. Philips; or else the preaching of the Word, and the administring the Sacraments were not affixed at all unto the first day of the week, as the peculiar marks and characers thereof. So for Saint Paul, the Doctor of the Gen∣tiles, who laboured more abundantly than the other Apostles, besides what shall be said particularly in the following section, it may appear in general that he observed no Lords-day-sabbath, but taught on all days, travelled on all days, and wrought accor∣ding to his Trade upon all days too, when he had no employment in the Congregation. That he did teach on all days, is not to be questioned by any that considers how great a work he had to do, and how little time. That he did travel upon all days, is no less notorious to all that look upon his life, which was still in motion. And howsoever, he might rest sometimes on the Lords day, as questionless he did on others, as often as upon that day he Preached the Gospel; yet when he was a Prisoner in the hands of the Roman Souldiers, there is no doubt but that he travelled as they did Lords days and Sabbaths, all days equally, many days together. Of this see what Saint Luke hath written in the last Chapters of the Acts. Lastly, for working at his Trade (which was Tent-making) on the Lords day, as well as others, Conradus Dietericus proves ••t out of Hierom, that when he had none unto whom to preach in the Congregation, he followed on the Lords day the works of his Occupation. Hieronymus colligit ex Act. 18. vers. 3. & 4. quod die etiam Dominica, quando, quibus in publico conventu concionaretur, non habebat, manibus suis laboravit. So Dietericus speaking of our Apostle. Now what is proved of these Apostles, and of S. Philip the Evangelist, may be affirmed of all the rest, whose lives and actions are not left upon record in holy Scripture. Their Mini∣stery being the same, and their work as great, no question but their liberty was cor∣respondent, and that they took all times to be alike in the advancing of the business which they went about, and cherished all occasions presented to them on what day so∣ever. What further may be said hereof, in reference to Saint John, who lived longest of them, and saw the Church established, and her publick meetings in some order, we shall see hereafter in his own place and time. Mean while we may conclude for cer∣tain, that in the planting of the Church he used all days equally, kept none more holy than another; and after, when the Church was setled, however he might keep this holy, and honour it for the use which was made thereof, yet he kept other days so used, as holy, but never any like a Sabbath.

Proceed we next unto Saint Paul, [unspec VII] in this particular, of whom the Scripture tells us more than of all the rest; and we shall find that he no sooner was converted, but that forthwith he Preached in the Synagogues that Jesus was the Christ. If in the Synagogues, most likely that it was on the Jewish Sabbath, the Synagogues being destinate espe∣cially to the Sabbath days. So after he was called to the publick Ministery, he came to Antiochia, and went into the Synagogue on the Sabbath day, and there Preached the Word. What was the issue of his Sermon? That the Text informs us, And when the Jews were gone out of the Synagogue, the Gentiles besought that these words might be Preached again the next Sabbath. [Verse 42] Saint Paul assented thereunto, and the next Sabbath day, as the Text tells us, [Verse 44] came almost the whole City together to hear the Word of God. It seems the Lords day was not grown as yet into any credit, especially not into the re∣pute of the Jewish Sabbath; for if it had, Saint Paul might easily have told these Gen∣tiles, (that is, such Gentiles as had been converted to the Jewish Church) that the next

day would be a more convenient time, and indeed opus diei in die suo, the doctrine of the Resurrection on the day thereof. This hapned in the forty sixth year of Christs Nativity; some twelve years after his Passion and Resurrection: and often, after this, did the Apostle shew himself in the Jewish Synagogues, on the Sabbath days; which I shall speak of here together, that so we may go on unto the rest of this Discourse, with less interruption. And first it was upon the Sabbath, that he did preach to the Philippians, and baptized Lydia with her houshold. Acts 16. Amongst the Thessalonians, he reasoned three sabbath days together out of the Scriptures, Acts 17. At Corinth every sabbath day, with the Jews and Greeks, Acts 18. besides those many Texts of Scripture, when it is said of him that he went into the Synagogues, and therefore probably that it was upon the Sabbath, as before we said. Not that Saint Paul was so affected to the Sabbath, as to prefer that day before any other: but that he found the people at those times assembled, and so might preach the Word, with the greater profit. Saint Chrysostom, for the Ancients have resolved it so; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Father hath it. So Calvin, for the modern Writers, makes this the special cause of St. Pauls resort unto the places of Assembly, on the Sabbath day, quod profecium aliquem spera∣bat; because in such concourse of people, he hoped the Word of God would find the better entertainment. Any thing rather to be thought, than that S. Paul, who had withstood so stoutly those false Apostles, who would have Circumcision and the Law observed; when there was nothing publickly determined of it: would, after the de∣cision of so great a Council, wherein the Law of Moses was for ever abrogated, ei∣either himself observe the Sabbath, for the sabbaths sake; or by his own example teach the Gentiles how to Judaize, which he so blamed in St. Peter. The sabbath with the legal Ceremonies did receive their doom, as they related to the Gentiles, in that great Council holden in Hierusalem: which though it was not until after he had preached at Antiochia, on the sabbath day, yet was it certainly before he had done the like, either at Philippos, Thessalonica, or at Corinth.

For the occasion of that Council, it was briefly this. [unspec VIII] Amongst those which had joyned themselves with the Apostles, there was one Cerinthus; a sellow of a turbulent and unquiet spirit, and a most eager Enemy of all those Counsels, whereof himself was not the Author. This man had first begun a faction against St. Peter, for going to Cornelius, and preaching life eternal unto the Gentiles: and finding ill success in that, goes down to Antiochia, and there begins another against Saint Paul. This E∣piphanius tells us of him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The like Philaster doth affirm, Seditionem sub Apostolis commovisse, that he had raised a faction against the Apostles, which was not to be crushed but by an Apostolical and general Council. This man and those that came down with him, were so enamoured on the Ceremonies and Rites of Moses, that though they enter∣tained the Gospel, yet they were loth to leave the Law: and therefore did resolve, it seems, to make a mixture out of both. Hence taught they, that except all men were circumcised after the manner of Moses, they could not be saved. Where note, that though they spake only of Circumcision, yet they intended all the Law; sabbaths and other legal Ordinances of what sort soever. Docuit Cerinthus observationem legis Mosaicae ne∣cessariam esse, circumcisionem, & sabbata observanda, as Philaster hath it. The like saith Calvin on the place, Sola quidem circumcisio hic nominatur, sed ex contextu facile patet, eos de tota lege movisse controversiam. The like Lorinus also amongst the Jesuits; No∣mine circumcisionis reliqua lex tota intelligitur. Indeed the Text affirms as much, where it is said in terms express, that they did hold it needful to circumeise the people, and to command them to keep the Law of Moses; whereof the Sabbath was a part. For the decision of this point, and the appeasing of those Controversies which did thence arise, it pleased the Church directed by the Holy Ghost, to determine thus; that such a∣mongst the Gentiles as were converted to the faith, should not at all be burdened with the Law of Moses; but only should observe some necessary things, viz. that they ab∣stain from things offered unto Idols, and from blood, and that which is strangled, [Verse 29] and from fornication. And here it is to be observed, that the Decree or Canon of this Council did only reach unto the Gentiles: as is apparent out of the Proeme to the Decretal, which is directed to the Brethren which are of the Gentiles; and from the 21. Chapter of the Acts, where it is said, that as concerning the Gentiles which believe, we have written and determined, that they observe no such thing, as the Law of Moses. So that for all

that was determined in this Council, those of the Jews which had embraced the saith of Christ, were not prohibited, as yet, to observe the Sabbath, and other parts of Moses Law, as before they did: in which regard, St. Paul caused Timothy to be cir∣cumcised, because he would not scandalize and offend the Jews. The Jews were very much affected to their ancient Ceremonies: and Calvin rightly hath affirmed, Correctionem, ut difficilis erat, ita subitam esse non potuisse, that a full reformation of that zeal of theirs, as it was full of difficulty, so could it not be done upon the sud∣den. Therefore it pleased the Apostles, as it is conceived in their fourth Council hol∣den at Hierusalem, mention whereof is made in the 21. of the Acts, to make it law∣ful for the Jews to retain Circumcision and such legal Rites, together with the faith in Christ: Quamdiu templum & sacrificia legis in Hierusalem stabant, as long as the Jewish Temple, and the legal sacrifices in Hierusalem, should continue standing. Not that the faith of Christ was not sufficient of it self, for their salvation: Sed ut mater Synagoga paulatim cum honore sepeliretur, but that the Synagogue might be layed to sleep, with the greater honour. But this, if so it was, was for no long time. For when the third Council holden in Hierusalem against Cerinthus and his party, was held in Anno 51. and this which now we speak of, Anno 58. the final ruin of the Temple was in 72. So that there was but one and twenty years in the largest rec∣koning, wherein the Christian Jews were suffered to observe their Sabbath: and yet not (as before they did) as if it were a necessary Duty; but as a thing indifferent only. But that time come, the Temple finally destroyed, and the legal Ceremonies therein buried: it was accounted afterwards both dangerous and heretical, to observe the Sabbath; or mingle any of the Jewish leaven, with the Bread of life. St. Hierom roundly so proclaims it, caeremonias Judaeorum & perniciosas & pestiferas esse Christianis: that all the Ceremonies of the Jews, whereof before he named the Sabbath to be one, were dangerous, yea and deadly too, to a Christian man; Sive ex Judaeis esset, five ex Gen∣tibus, whether he were originally of the Jews, or Gentiles. To which Saint Austin gives allowance, Ego hanc vocem tuam omnino confirmo, in his reply unto St. Hicrom. That it was also deemed heretical, to celebrate a sabbath in the Christian Church, we shall see hereafter.

In the mean time, [unspec IX] we must proceed in search of the Lords day, and of the Duties then performed: whereof we can find nothing yet, by that name at least. The Scripture tells us somewhat, that St. Paul did at Troas, upon the first day of the week: which happening much about this time, comes in this place to be considered. The passage in the Text stands thus: Ʋpon the first day of the week when the Disciples came together to break bread, Paul preached unto them ready to depart on the morrow, and continued his speech until midnight. Take notice here, that Paul had tarried there se∣ven days, before this hapned. Now in this Text there are two things to be consi∣dered; first what was done upon that day; and secondly what day it was, that is there remembred. First for the action, it is said to be breaking of bread: which some conclude, to be administring the Sacrament of the Lords Supper: and Pauls Discourse which followed on it, to be a Sermon. But sure I am Saint Chrysostom tells us plainly otherwise: who relates it thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Their meeting at that time, saith he, was not especially to receive instruction from Saint Paul, but to eat bread with him: and there, upon occasion given, he discoursed unto them. See, saith the Father, how they all made bold with Saint Pauls Table, as it had been common to them all: and as it seems to me, saith he, Paul sitting at the Table did discourse thus with them. Therefore it seems by him, that as the meeting was at an ordinary supper; so the Discourse there happening was no Sermon properly, but an occasional Dispute. Lyra affirms the same, and doth gloss it thus. They came together to break bread, i. e. saith he, Pro refectione corporali, for the refection and support of their Bodies only: and being there, Paul preached unto them, or as the Greek and Latin have it, he disputed with them; prius e••s reficiens pane verbi divini, refreshing of them first with the Bread of life. This also seems to be the meaning of the Church of England, who in the margin of the Bible, allowed by Canon, doth refer us unto the second of the Acts, verse 46. where it is said of the Disciples, that they did break their bread from house to house, and eat their meat together with joy and singleness of heart: which plainly must be meant of ordinary and common meats, Calvin not only so affirms it, but censures those who take it for the holy Supper. Nam quod hic fractionem panis nonnulli in∣terpretantur sacram coenam, alienum mihi videtur à mente Lucae, &c. as he there discourseth. Then for the time, our English reads it upon the first day of the week, agreeably un∣to

to the exposition of most ancient Writers, and the vulgar Latin, which here as in the four Evangelists, doth call the first day of the week, una Sabbati. Yet since the Greek phrase is not so perspicuous but that it may admit of a various exposition, Erasmus renders it by uno die sabbatorum, & quodam die sabbatorum; that is, upon a certain Sabbath: and so doth Calvin too, and Pellican, and Gualter, all of them noted Men, in their translations of that Text. Nor do they only so translate it, but frame their Expositions also unto that Translation; and make the day there mentioned, to be the Sabbath. Calvin takes notice of both readings. Vel proximum sabbato diem intelligit, vel unum quodpiam sabbatum, but approves the last, Quod dies ille ad habendum con∣ventum aptior fucrit, because the Sabbath day was then most used, for the like Assem∣blies. Gualter doth so conceive it also, that they assembled at this time on the Sab∣bath day, Qui propter veterem morem haud dubie tune temperis celebrior habebatur, as that which questionless was then of most repute, and name amongst them. So that the matter is not clear, as unto the day, if they may judg it. But take it for the first day of the week, as the English reads it: yet doth St. Austin put a scruple, which may perhaps disturb the whole expectation: though otherwise he be of opinion, that the breaking of the Bread there mentioned, might have some reference or resemblance to the Lords Supper. Now this is that which St. Austin tells us. Aut post peractum diem Sabbati, noctis initio fuerunt congregati, quae utique nox ad diem Dominicum, h. e. ad unum Sabbati pertinebat, &c. Either, saith he, they were assembled on the beginning of the night, which did immediatly follow the Sabbath day, and was to be accounted as a part of the Lords day, or first day of the week, and breaking Bread that night, as it is broken in the Sacrament of the Lords Body, continued his discourse till midnight, Ut lucescente proficisceretur Dominico die, that so he might begin his Journey, with the first dawning of the Lords day, which was then at hand. Or if they did not meet till the day it self, since it is there expressed that he preached unto them being to depart upon the morrow; we have the reason why he continued his Discourse so long, viz. because he was to leave them, Et eos sufficienter instruere cupiebat, and he desired to lesson them sufficiently, before he left them. So far St. Austin. Chuse which of these you will, and there will be but little found for sanctifying the Lords day, by St. Paul, at Troas. For if this meeting were upon Saturday night; then made S. Paul no scruple of travelling upon the Sunday: or if it were on the Sunday, and that the breaking Bread there mentioned were the ce∣lebration of the Sacrament, (which yet St. Augustine saith not in terms express, but with a sicut) yet neither that, nor the Discourse or Sermon which was joyned unto it were otherwise than occasional only, by reason of St. Pauls departure on the mor∣row after. Therefore no Sabbath, or established day of publick meeting to be hence collected.

This action of St. Paul, at Troas, is placed by our Chronologers in Anno 57. [unspec X] of our Saviours birth; and that year also did he write his first Epistle to the Corinthians: wherein amongst many other things, he gives them this direction, touching Colle∣ctions for the poorer Brethren at Hierusalem. Concerning the gathering for the Saints, saith he, as I have ordained in the Churches of Galatia, so do ye also. And how was that? Every first day of the week let every one of you set aside, by himself, and lay up as God hath prospered him, that there be no gatherings when I come. This some have made a principal argument, to prove the Institution of the Lords day to be Apostolical: and Apostolical though should we grant it, yet certainly it never can be proved so, from this Text of Scripture. For what hath this to do with a Lords day Duty, or how may it appear from hence, that the Lords day was ordered by the Apostles to be weekly celebrated, instead of the now antiquated Jewish Sabbath? being an intima∣tion only of St. Pauls desire, to the particular Churches of the Galatians and Corin∣thians, what he would have them do in a particular and present case. Agabus had signified by the Spirit, that there should be a great dearth over all the World: and there∣upon the Antiochians purposed to send relief unto the Brethren which dwelt in Judaea. It is not to be thought that they made this Collection, on the Sunday only; but sent their common bounties to them when and as often as they pleased. Collections for the poor, in themselves considered, are no Lords day Duties; no Duties proper to the day: and therefore are not here appointed to be made in the Congregation, but every man is ordered to lay up somewhat by himself, as it were in store, that when it came to a sull round sum, it might be sent away unto Hierusalem: which being but a particular case, and such a case as was to end with the occasion; can be no general rule for a perpetuity. For might it not fall out, in time, that there might be no poor,

nay, no Saints at all, in all Hierusalem; as when the Town was razed by Adrian, or after peopled by the Saracens? Surely if not before, yet then this Duty was to cease, and no Collection to be made by those of Corinth: and consequently no Lords day to be kept amongst them, because no Collection; in case Collections for the Saints, as some do gather from this place, were a sufficient argument to prove the Lords day in∣stituted by divine Authority. But let us take the Text with such observations, as have been made upon it by the Fathers. Ʋpon the first day of the week, i. e. as gene∣rally they conceive it, on the Lords day. And why on that? Chrysostom gives this reason of it, that so the very day might prompt them to be bountiful to their poor Brethren, as being that day whereon they had received such inestimable bounties at the hands of God, in the resurrection of our Saviour. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: as that Father hath it. What to be dene on that day? Unusquisque apud se reponat, Let every man lay by himself, saith the Apostle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He saith not, saith St. Chrysostom, let every man bring it to the Church: And why? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for fear lest some might be ashamed at the smallness of their offering: but let them lay it by, saith be, and add unto it week by week, that at my coming it may grow to a fit proportion. That there be no gathering when I come, but that the money may be ready to be sent away, immediatly upon my coming: and being thus raised up by little and little, they might not be so sensible thereos, as if upon his coming to them, it were to be collected all at once, and upon the sud∣den. Ʋt paulatim reservantes non una bora gravari se putent, as St. Hierom hath it. Now as it is most clear, that this makes nothing for the Lords day, or the translation of the Sabbath thereunto, by any Apostolical Precept: so is it not so clear, that this was done upon the first day of the week, but that some learned men have made doubt thereof. Calvin upon the place, takes notice how St. Chrysostom expounds the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Apostle, by primo sabbati, the first day of the week, as the English reads it: but likes it not, Cui ego non assentior, as his phrase is, conceiving rather this to be the meaning of St. Paul, that on some sabbath day or other, until his coming, every man should lay up somewhat toward the Collection. And in the second of his In∣stitutes, he affirms expresly, that the day destinate by St. Paul to these Collections, was the Sabbath day, The like do Victorinus, Strigelius, Hunnius, and Aretius, Prote∣stant Writers all, note upon the place. Singulis sabbatis, saith Strigelius; per singula sabbata, so Aretius; diebus sabbatorum, saith Egidius Hunnius: all rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, on the Sabbath days. More largely yet, Hemingius, who in his Comment on the place, takes it indefinitely for any day in the week, so they fixed on one. Vult enim ut quilibet certum diem, in septimana, constituat, in quo apud se seponat, quod irro∣gaturus est in pauperes. Take which you will, either of the Fathers, or the Moderns, and we shall find no Lords Day instituted by any Apostolical Mandate, no Sabbath set on foot by them upon the first day of the week, as some would have it: much less that any such Ordinance should be hence collected, out of these words of the Apostle.

Indeed it is not probable, [unspec XI] that he who so opposed himself against the old Sabbath would crect a new. This had not been to abrogate the Ceremony, but to change the day: whereas he laboured, what he could to beat down all the difference of days and times, which had been formerly observed. In his Epistle to the Galatians, writ∣ten in Anno 59, he lays it home unto their charge, that they observed days and months, and times, and years; and seems a little to bewail his own misfortune, and if he had bestowed his labour in vain amongst them. I know it is conceived by some, that St. Paul spake it of the observation of those days and times, that had been used a∣mong the Gentiles; and so had no relation to the Jewish Sabbath, or any difference of times observed amongst them. Saint Ambrose so conceived it, and so did St. Au∣gustine. Dies observant, qui dicunt crastino non est proficiscendum, &c. They observe days, who say, I will not go abroad to morrow, or begin any work upon such a day, be∣cause of some unfortunate aspect, as St. Ambrose hath it, from whom it seems, Saint Augustine learnt it, who in his 119 Epistle directly falls upon the very same expression, Eos inculpat qui dicunt, non proficiscor quia posterus dies est, aut quia luna sic fertur; vel proficiscar ut prospere cedat, quia ita se babet positio syderum, &c. The like conceit he hath in his Encheiridion, ad Laurentium, cap. 79. But whatsoever St. Ambrose did, St. Augustine lived, I am sure to correct his errour: observing very rightly that his former doctrine could not consist with St. Pauls purpose in that place, which was to beat down that esteem which the Jews had amongst them of the Mosaical Ordinances,

their New moons and Sabbaths. I shall report the place at large for the better clearing of the point. Vulgatissi••nus est Gentilium error, ut vel in agendis rebus, vel expectandis eventabus vitae ac negotiorum suorum ab Astrologis & Chaldeis notatos dies observent. This was the ground whereon he built his former errour. Then followeth the correction of it, Fortasse tamen non opus est, ut baec de Gentilium errore intelligamus, ne intentionem causae (mark that) quam ab exordio susceptam ad finem usque perducit, subito in alind temere detorquere velle vide imur; sed de his potius de quibus cavendis eum agere per totam Epistolam apparet. Nam & Judaei serviliter observant dies & menses & annos & tempora, in carnali observatione sabbati, & neomeniae, &c. But yet perhaps, saith he, it is not ne∣cessary that we should understand this of the Gentiles lest so we vary from the scope and pur∣pose of the Apostle; but rather of those men, of the avoiding of whose Doctrines he seems to treat in all this Epistle, which were the Jews: who in their carnal keeping of New-moons and Sabbaths, did observe days and years, and times, as he here objecteth. Compare this with Saint Hieroms Preface to the Galatians, and then the matter will be clear; that St. Paul meant not this of any Heathenish, but of the Jewish observation of days and times. So in the Epistle to the Colossians, writ in the sixtieth year after Christs Nati∣vity, he lays it positively down, that the Sabbath was now abrogated with the other Ceremonies, which were to vanish at Christs coming. Let no man judg you, saith the Apostle, in meat and drink, or in respect of an holy-day, or of the New moon, or of the Sabbath days, which are a shadow of things to come: but the body is of Christ. In which the Sabbath is well matched with meats and drinks, new-moons and holy days, which were all temporary Ordinances, and to go off the stage at our Saviours entrance. Now whereas some, that would be thought great sticklers for the Sabbath, conceive that this was spoken, not of the weekly moral Sabbath, as they call it, which must be per∣petual, but of the annual ceremonial Sabbaths, which they acknowledg to be abroga∣ted; this new device directly crosseth the whole current of the Ancient Fathers who do apply this Text to the weekly Sabbath. It is sufficient in this point to note the places. The Reader may peruse them, as leisore is, and look on Epiphan, lib. 1. haeres. 33. n. 11. Ambrose upon this place Hieroms Epistle ad Algas••qu. 10. Chrysost. hom. 13. in Hebr. 7. August. cont. Judaeos cap. 2. & cont. Faust. Manich. l. 16. c. 28. I end this list with that of Hierom, Nulius Apostoli sermo est vel per Epistolam vel praesentis, in quo non la∣boret docere antiquae legis onera deposita, & omnia illa quae in typis & imaginibus paaecessere, i. e. atium Sabbati, circumcisionis injuriam, Kalendarum, & trium per annum solennitatum reaursns, &c. gratia Evangeln subrepente, cess••sse.

There is (saith he) no Sermon of the Apostles either delivered by Epistle, or by word of mouth, wherein he labours not to prove that all the burdens of the Law are now laid away; that all those things which were before in types and figures, namely the Sabbath, Circumcision, the New moons, and the three solemn Festivals, did cease upon the Preaching of the Gospel.

And cease it did upon the Preaching of the Gospel, insensibly and by degrees, [unspec XII] as before we said; not being afterwards observed as it had been formerly, or counted any necessary part of Gods publick worship. Only some use was made thereof for the enlargement of Gods Church, by reason that the People had been accustomed to meet together on that day, for the performance of religious spiritual duties. This made it more regarded than it would have been, especially in the Eastern parts of Greece and Asia, where the Provincial Jews were somewhat thick dispersed; and being a great accession to the Gospel, could not so suddenly forsake their ancient customs. Yet so, that the first day of the week began to grow into some credit towards the ending of this Age; especially after the final desolation of Hierusalem and the Temple, which hapned Anno 72. of Christs Nativity. So that the religious observation of this day beginning in the Age of the Apostles, no doubt but with their approbation and au∣thority, and since continuing in the same respect for so many Ages, may be very well accounted amongst those Apostolical traditions, which have been universally received in the Church of God. For being it was the day which our Redeemer honoured with his Resurrection, it easily might attain unto that esteem, as to be honoured by the Christians with the publick meetings; that so they might with greater comfort pre∣serve and cherish the memorial of so great a mercy; in reference unto which, the Worlds Creation seemed not so considerable. By reason of which work wrought on it, it came in time to be entituled, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lords day; which attribute is first found in the Revelation, writ by Saint John about the 94th. year of our Saviours Birth. So long it was before we find the Church took notice of it by a proper name.

For I persuade my self, that had that day been destinate, at that time, to religious duties, or honoured with the name of the Lords day, when Paul Preached at Troas, or writ to the Corinthians, which as before we shewed was in the fifty-seventh, neither Saint Luke, nor the Apostle had so passed it over, and called it only the first day of the week, as they both have done. And when it had this Attribute affixed unto it, it only was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as before we said, by reason of our Saviours Resurrection per∣formed upon it; and that the Congregation might not be assembled as well on them, as on the other. For first it was not called the Lords Day exclusively, but by way of eminency, in reference to the Resurrection only, all other days being the Lords as well as this. Prima sabbati significat diem Dominicum, quo Dominus resurrexit, & resurgendo isti seculo subvenit, mundumque ipso die creavit qui ob excellentiam tanti miraculi propriè dies Dominica appellatur, i. e. dies Domini; quamvis omnes sunt Domini. So Bruno Herbipo∣lensis hath resolved it. And next, it was not so designed for the publick meetings of the Church, as if they might not be assembled as well on every day, as this. For as Saint Hierom hath determined, omnes dies aequales sunt, nee per parasceven tantum Christum crucifigi, & die Dominica resurgere, sed semper sanctum resurrectionis esse diem, & semper eum carne vesci Dominica, &c. All days are equal in themselves, as the Father tells us. Christ was not Crucified on the Friday only, nor did he rise only upon the Lords day; but that we may make every day the holy-day of his Resurrection; and every day eat his blessed Body in the Sacrament. When therefore certain days were publickly assigned by Godly men for the Assemblies of the Church, this was done only for their sakes, qui magis (seculo vacant quam Deo, who had more mind unto the World than to him that made it, and therefore either could not, or rather would not, everyday assemble in the Church of God. Upon which ground, as they made choice of this, (even in the Age of the Apostles) for one, because our Sa∣viour rose that day from amongst the dead; so chose they Friday for another, by rea∣son of our Saviours passion, and Wednesday, on the which he had been betrayed; the Sa∣turday, or ancient Sabbath being mean-while retained in the Eastern Churches. Nay, in the primitive times, excepting in the heat of persecution, they met together every day for the receiving of the Sacrament; that being fortified with that viaticum, they might with greater courage encounter death if they chanced to meet him. So that the greatest honour, which in this Age was given the first day of the week, or Sunday, is that about the close thereof they did begin to honour it with the name or title of the Lords day, and made it one of those set days, whereon the People met together for religious exercises. Which their religious exercises, when they were performed, or if the times were such, that their Assemblies were prohibited, and so none were per∣formed at all; it was not held unlawful to apply themselves unto their ordinary la∣bours, as we shall see anon in the following Ages. For whereas some have gathered from this Text of the Revelation, from S. John's being in the spirit on the Lords day, as the phrase there is; that the Lords day is wholly to be spent in spiritual exercises: that their conceit might probably have had some shew of likelihood, had it been said by the Apostle, that he had been in the spirit every Lords day. But being, as it is, a particular case, it can make no rule, unless it be that every man on the Lords day should have Dreams and Visions, and be inspired that day with the spirit of Prophecy; no more than if it had been told us upon what day Saint Paul had been rapt up into the third Heaven, every man should upon that day expect the like Celestial raptures. Add here, how it is thought by some, that the Lords day here mentioned is not to be interpreted of the first day of the week, as we use to take it; but of the day of his last coming, of the day of judgment, wherein all flesh shall come together to receive their sentence; which being called the Lords day too, in holy Scripture (that so the spirit may be saved in the day of the Lord, 1 Cor. 5.5.) S. John might see it, being rapt in spirit, as if come already. But touching this, we will not meddle; let them that own it, look unto it: the rather since S. John hath generally been expounded in the other sence by Aretas and Andreas Caesariensis upon the place, by Bede, de rat. temp. c. 6. and by the suffrage of the Church the best expositor of Gods Word; wherein this day, hath constantly since the time of that Apostle, been honoured with that name above other days. Which day, how it was afterwards observed, and how far different it was thought from a Sabbath day, the prosecution of this story will make clear and evident.

CHAP. II. In what estate the Lords day stood, from the death of the Apostles, to the reign of Constantine.

• 1. Touching the orders setled by the Apostles for the Congregation.
• 2. The Lords day and the Saturday, both Festivals, and both alike observed in the East, in Ignatius time.
• 3. The Saturday not without great difficulty, made a Fasting day.
• 4. The Controversie about keeping Easter; and how much it conduceth to the present business.
• 5. The Feast of Easter not affixed to the Lords day, without much opposition of the Eastern Churches.
• 6. What Justin Martyr and Dionysius of Corinth have left us of the Lords day; Clements of Alexandria his dislike there∣of.
• 7. Ʋpon what grounds the Christians of the former times used to pray standing, on the Lords day, and the time of Penteco st.
• 8. What is recorded by Tertullian of the Lords day, and the Assemblies of the Church.
• 9. Origen, as his Master Clemens had done before, dislikes set days for the Assembly.
• 10. S. Cyprian what he tells us of the Lords day; and of the reading of the Scriptures in S. Cyprians time.
• 11. Of other holy days, established in these three first Ages; and that they were ob∣served as solemnly as the Lords day was.
• 12. The name of Sunday often used for the Lords day by the primitive Christians; but the Sabbath never.

WE she wed you in the former Chapter, [unspec I] whatever doth occur in the Acts and Mo∣numents of the Apostles, touching the Lords day and the Sabbath, how that the one of them was abrogated as a part of the Law of Moses; the other rising by de∣grees from the ruins of it, not by Authority divine, for ought appears, but by Autho∣rity of the Church. As for the duties of that day, they were most likely such as for∣merly had been used in the Jewish Synagogues; reading the Law and Prophets openly to the Congregation, and afterwards expounding part thereof, as occasion was; calling upon the Lord their God for the continuance of his mercies, and singing Psalms and Hymns unto him, as by way of thankfulness. These the Apostles found in the Jewish Church, and well approving of the same, as they could not otherwise, com∣mended them unto the care of the Disciples; by them to be observed as often as they met together, on what day soever. First for the reading of the Law, Origen saith ex∣presly that it was ordered so by the Apostles, Judaicarum historiarum libri traditi sunt ab Apostolis legendi in Ecclesiis, as he there informs us. To this was joyned in tract of time the reading of the holy Gospel, and other Evangelical writings; it being order∣ed by S. Peter, that S. Marks Gospel should be read in the Congregation, as Eusebius tells us; and by S. Paul, that his Epistle to the Thessalonians should be read unto all the holy Brethren; and also, that to the Colossians, to be read in the Church of the Laodiceans; as that from Laodicea, in the Church of the Colossians. By which example, not only all the writings of the Apostles, but many of the writings of Apostolical men were publickly read unto the People; and for that purpose one appointed to exercise the mi∣nistry of a Reader in the Congregation. So antient is the reading of the Scriptures in the Church of God. To this by way of comment or application was added as we find by S. Paul's directions, the use of Prophesie or Preaching, interpretation of the Scrip∣tures to edifying, and to exhortation, and to comfort: This exercise to be performed with the head uncovered, as well the Preacher as the hearer, Every man Praying or Pro∣phesying with his head covered, dishonoureth his head, as the Apostle hath informed us. Where we have publick Prayers also for the Congregation; the Priest to offer to the Lord the prayers and supplications of the People, and they to say Amen unto those prayers which the Priest made for them. These to contein in them all things necessary for the Church of God, which are the subject of all supplications, prayers, intercessions, and giving of thanks; and to extend to all men also, especially unto Kings, and such as be in Authority, that under them we may be godly and quietly governed, leading a peace∣able life in all godliness and honesty. For the performance of which last duties, with the greater comfort, it was disposed that Psalms and Hymns should be intermingled with

the rest of the publick service; which comprehending whatsoever is most excellent in the Book of God, and being so many notable forms of praise and prayer, were chear∣fully and unanimously to be sung amongst them. And thereupon S. Paul repre∣hended those of Corinth, in that they joyn'd not with the Assembly, but had their Psalms unto themselves. Whereby it seems that they had left the true use of Psalms, which being so many acclamations, exultations, and holy provocations, to give God the glory, were to be sung together by the whole Assembly; their singing at that time being little more than a melodious kind of pronuntiation, such as is commonly now used in singing of the ordinary Psalms and Prayers in Cathedral Churches. And so it stood, till in the entrance of this Age, Ignatius Bishop of Antiochia, one who was con∣versant with the Apostles, brought in the use of singing alternatim, course by course, ac∣cording as it still continues in our publick Quires, where one side answers to another; some shew whereof is left in Parochial Churches, in which the Minister and the People answer one another in their several turns. To him doth Socrates refer it, and withal affirms that he first learnt it of the Angels, whom in a vision he had heard to sing the praise of God after such a manner: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as that Author hath it. And where Theodoret doth refer it to Flavianus and Diodorus Priests of Antiochia, during the busilings of the Arian Hereticks, and Platina unto Damasus Pope of Rome: Theodoret is to be interpreted of the restitution of this custom, having been left off, and Platina of the bringing of it into the Western Churches. For that it was in use in Ignatius time, (who suffered in the time of Trajan) and therefore probably begun by him, as is said by Socrates, is evi∣dent by that which Pliny signified to the self same Trajan; where he informs him of the Christians, Quod soliti essent stato die ante lucem convenire, carmenque Christo, tanquam Deo, dicere, secum invicem, &c. Their greatest crime, said he, was this, that at a certain day, (but what that day was, that he tells not) they did meet together before day-light, and there sing hymns to Christ, as unto a God, one with another in their courses; and after bind themselves together by a common Sacrament, not unto any wicked or unjust attempt, but to live orderly without committing Robbery, Theft, Adultery, or the like offences.

Now for the day there meant by Pliny, [unspec II] it must be Saturday or Sunday, if it were not both; both of them being in those times, and in those parts where Pliny lived, in espe∣cial honour, as may be gathered from Ignatius, who at that time flourished. For demonstration of the which, we must first take notice, how that the world as then was very full of dangerous fancies, and heretical dotages, whereby the Church was much disquieted, and Gods worship hindred. The Ebionites, they stood hard for the Jewish Sabbath, and would by all means have it celebrated, as it had been formerly; observing yet the Lords day, as the Christians did, in honour of the Resurrection of our Lord and Saviour. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Eusebius tells. The like saith Epiphanius of them, l. 1. Haeres. 30. n. 2. And on the other side there was a sort of Hereticks in the Eastern parts, (whereof see Irenaeus li. 1. ca. 20.21, 22, 23, 24, & 25.) who thought that this world being corruptible, could not be made but by a very evil Author. Therefore as the Jews did by the festival solemnity of their Sabbath, rejoyce in God that created the world, as in the Author of all goodness; so they in hatred of the maker of the world, sorrowed and wept, and fasted on that day, as being the birth-day of all evil. And whereas Chri∣stian men of sound belief did solemnize the Sunday in a joyful memory of Christs Re∣surrection: So likewise at that self same time, such Hereticks as denied the Resurrection did contrary to them that held it, and fasted when the rest rejoyced. For the ex∣pressing of which two last Heresies, it was, that he affirmed with such zeal and earnest∣ness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If any one did fast either upon the Lords day or the Sabbath, except one Sabbath in the year (which was Easter Eve) he was a murderer of Christ. So he in his Epistle ad Philippenses. The Canons attributed to the Apostles, take notice of the misdemeanor, though they condemn it not with so high a censure; it being in them only ordered, that if a Clergy-man offended in that kind, he should be degraded, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if any of the Laity, they should be excommunicated. Which makes me marvel by the way, that those which take such pains to justifie Ignatius, as Baronius doth in Ann. 57. of his grand Annales, should yet condemn this Canon of imposture, which is not so severe as Ignatius is, only because it speaks against the Saturdays fast. Whereof consult the Annales, Ann. 102. Now as Ignatius labours here to advance the

Sabbath, in opposition of those Hereticks before remembred, making it equally a festi∣val with the Lords day: so being to deal with those, which too much magnified the Sabbath, and thought the Christians bound unto it, as the Jews had been; he bends himself another way, and resolves it thus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Let us not keep the Sabbath in a Jewish manner, in sloth and idle∣ness, for it is written, that he that will not labour shall not eat, and in the sweat of thy brows shalt thou eat thy bread. But let us keep it after a spiritual fashion, not in bodily ease, but in the study of the Law: not eating meat drest yesterday, or drinking luke-warm drinks, or walking out a limited space, or setling our delights, as they did, on dancing; but in the contemplation of the works of God. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And after we have so kept the Sabbath, let every one that loveth Christ, keep the Lords day Festival, the Resurrection day, the Queen and Empress of all days; in which our life was raised again, and death was overcome by our Lord and Saviour. So that we see, that he would have both days observed: the Sabbath first, though not as would the Ebionites, in a Jewish sort; and after that the Lords day, which he so much magnifieth, the better to abate that high esteem, which some had cast upon the Sabbath. A∣greeable unto this we find that in the Constitutions of the Apostles, for by that name they pass, though not made by them, both days are ordered to be kept Holy, one in memorial of the Creation, the other of the Resurrection. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See the like l. 8. c. 33. Of which more hereafter.

And so it was observed in the Eastern parts, [unspec III] where those of the dispension had took up their seats; and having long time had their meetings on the Sabbath day, could not so easily be persuaded from it. But in the Western Churches, in the which the Jews were not so considerable, and where those Hereticks before remembred, had been hardly heard of, it was plainly otherwise: that day not only not being honoured with their publick meetings, but destinate to a setled or a constant fast. Some which have looked more nearly into the reasons of this difference, conceive that they ap∣pointed this day for fasting, in memory of Saint Peters conflict with Simon Magus, which being to be done on a Sunday following, the Church of Rome ordained a solemn fast on the day before, the better to obtain Gods blessing in so great a business: which falling out as they desired, they kept it for a fasting day for ever after. Saint Austin so relates it, as a general and received opinion, but then he adds, Quod eam esse fal∣sam perhibeant plerique Romani; That very many of the Romans did take it only for a fable. As for St. Austin, he conceives the reason of it, to be the several uses which men made of our Saviours resting in the grave, the whole Sabbath day. For thence it came to pass, saith he, that some, especially the Eastern people, Ad requiem signifi∣candam mallent relaxare jejunium, to signifie and denote that rest, did not use to fast; where on the other side, those of the Church of Rome and some Western Churches, kept it always fasting. Propter humilitatem mortis Domini, by reason that our Lord, that day, lay buried in the sleep of Death. But as the Father comes not home unto the reason of this usage, in the Eastern Countreys; so in my mind, Pope Innocent gives a likelier reason for the contrary custom, in the Western. For in a Decretal by him made touching the keeping of this Fast, he gives this reason of it unto Decentius Eugubinus who desired it of him; because that day and the day before, were spent by the A∣postles in grief and heaviness. Nam constat Apostolos biduo isto & in moerore fuisse, & propter metum Judaeorum se occuluisse, as his words there are. The like saith Platina, that Innocentius did ordain the Saturday or Sabbath to be always fasted, Quod tali die Christus in sepulchro jacuisset, & quod discipuli ejus jejunassent, Because our Saviour lay in the grave that day, and it was fasted by his Disciples. Not that it was not fasted before Innocents time, as some vainly think: but that being formerly an arbitrary pra∣ctice only, it was by him intended for a binding Law. Now as the African and the Western Churches were severally devoted either to the Church of Rome, or other Churches in the East: so did they follow in this matter, of the Sabbaths fast, the practice of those parts, to which they did most adhere. Millain though near to Rome, followed the practice of the East: which shews how little power the Popes then had even within Italy it self. Paulinus tells us also of St. Ambrose, that he did never use to dine, nisi die sabbati & Dominico, &c. but on the Sabbath, the Lords day, and on the Anniversaries of the Saints and Martyrs. Yet so, that when he was at Rome, he used to do as they there did, submitting to the Orders of the Church in the which he was.

Whence that so celebrated speeeh of his, Cum hic sum, non jejuno sabbato; cum Romae sum jejuno sabbato: at Rome he did; at Millain he did not fast the Sabbath. Nay, which is more, Saint Augustine tells us, that many times in Africa, one and the self-same Church, at least the several Churches in the self-same Province, had some that dined upon the Sabbath; and some that fasted. And in this difference it stood a long time together, till in the end the Roman Church obtained the cause, and Saturday became a Fast, almost through all the parts of the Western World. I say the Western World, and of that alone: The Eastern Churches being so far from altering their ancient custom, that in the sixth Council of Constantinople, Anno 692, they did admonish those of Rome to forbear fasting on that day, upon pain of Censures. Which I have noted here, in its proper place, that we might know the better how the matter stood between the Lords day and the Sabbath; how hard a thing it was for one to get the mastery of the other: both days being in themselves indifferent for sacred uses; and holding by no other Tenure, than by the courtesie of the Church.

Much of this kind was that great conflict between the East and Western Churches, about keeping Easter: [unspec IV] and much like conduced, as it was maintained, unto the ho∣nour of the Lords Day, or neglect thereof. The Passeover of the Jews, was changed in the Apostles times, to the Feast of Easter: the anniversary memorial of our Sa∣viours Resurrection: and not changed only in their times, but by their Authority. Certain it is that they observed it, for Polycarpus kept it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both with Saint John, and with the rest of the Apostles, as Irenaeus tells us in Eusebius's History. The like Polycarpus affirms of Saint Philip also; whereof see Euseb. l. 5. c. 14. Nor was the difference which arose in the times succeeding, about the Festival it self; but for the time, wherein it was to be observed. The Eastern Churches following the custom of Hierusalem, kept it directly at the same time the Jews did their Passeover: and at Hierusalem they so kept it (the Bishops there for fifteen several successions, being of the Circumcision) the better to content the Jews, their Brethren, and to win upon them. But in the Churches of the West, they did not celebrate this Feast decima quarta lunae, upon what day soever it was, as the others did; but on some Sunday following after: partly in honour of the day; and partly to express some difference, between Jews and Christians. A thing of great importance in the present case. For the Christians of the East reflected not upon the Sunday in the Annual return of so great a Feast; but kept it on the fourteenth day of the month, be it what it will: it may be very strongly gathered, that they re∣garded not the Lords Day so highly, which was the weekly memory of the Resurre∣ction, as to prefer that day before any other, in their publick meetings. And there∣upon Baronius pleads it very well, that certainly Saint John was not the Author of the contrary practice, as some gave it out. Nam quaenam potuit esse ratio, &c. For what, saith he, might be the reason, why in the Revelation, he should make mention of the Lords Day, as a day of note, and of good credit in the Church, had it not got that name in reference to the Resurrection. And if it were thought fit by the Apostles, to cele∣brate the weekly memory thereof, upon the Sunday: then to what purpose should they keep the Anniversary, on another day? And so far questionless we may joyn issue with the Cardinal, that either Sunday is not meant in the Revelation; or else Saint John was not the Author of keeping Easter, with the Jews, on what day soever. Rather we may conceive that Saint John gave way unto the current of the times, which in those places, as is said, were much intent upon the customs of the Jews: most of the Chri∣stians of those parts, being Jews originally.

For the composing of this difference, [unspec V] and bringing of the Church to an uniformity, the Popes of Rome bestirred themselves; and so did many others also. And first Pope Pius published a Declaration, Pascha domini die dominica, annuis solennitatibus celebran∣dum esse, that Easter was to be solemnized on the Lords day only. And here, although I take the words of the letter decretory; yet I rely rather upon Eusebius for the autho∣rity of the fact, than on the Decretal it self, which is neither for the substance pro∣bable, and the date stark false; not to be trusted; there being no such Consuls, it is Crabbes own note, as are there set down. But the Authority of Pope Pius did not reach so far as the Asian Churches: and therefore it produced an effect accordingly. This was 159. and seven years after, Polycarpus, Bishop of Smyrna, a Reverend and an holy man, made away to Rome; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then to confer with Anicetus, then the Roman Prelate, about this business. And though one could not wooe the other to desert the cause; yet they communicated to∣gether,

and so parted Friends. But when that Blastus afterwards had made it neces∣sary, which before was arbitrary; and taught it to be utterly unlawful, to hold this Feast at any other time, than the Jewish Passeover, becoming so the Author of the Quarto-decimani, as they used to call them: then did both Eleutherius publish a Decree, that it was only to be kept upon the Sunday; and Irenaeus, though otherwise a peace∣able man, writ a Discourse entituled, De schismate contra Blastum, now not extant. A little before this time (this hapned Anno 180.) the controversie had took place in Laodicea; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Eusebius hath it: which moved Melito Bishop of Sardis, a man of special eminence, to write two Books de Pascbate, and one de die Dominico, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But to what side he took, it is hard to say. Were those Discourses extant, as they both are lost, we might, no doubt, find much that would conduce to our present business. Two years before the close of this second Century, Pope Victor, presuming probably on his name, sends abroad his Mandate, touching the keeping of this Feast, on the Lords day only: against the which, when as Polycrates and other Asian Prelates had set out their Manifests, he presently without more ado, declares them all for excommunicate. But when this rather hindred, than advanced the cause, the Asian Bishops cared little for those Bruta fulmina; and Irenaeus, who held the same side with him, having persuaded him to milder courses: he went another way to work, by practising with the Prelates of several Churches, to end the matter in particular Councils. Of these there was one held at Osroena, another by Bachyllus Bishop of Corinth, a third in Gaul by Irenaeus, a fourth in Pontus, a fifth in Rome, a sixth in Palestine by Theophilus Bi∣shop of Caesaria; the Canons of all which were extant in Eusebius time: and in all which it was concluded for the Sunday. By means of these Syndical determinations, the Asian Prelates by degrees let fall their rigour; and yielded to the stronger and the surer side. Yet waveringly and with some relapses, till the great Council of Nice, backed with the Authority of as great an Emperour, setled it better than before: none but some scattered Schismaticks, now and then appearing, that durst oppose the re∣solution of the that famous Synod. So that you see, that whether you look upon the day appointed for the Jewish sabbath, or on the day appointed for the Jewish Pass∣over; the Lords day found it no small matter to obtain the victory. And when it had prevailed so far, that both the Feast of Easter was restrained unto it; and that it had the honour of the Publick Meetings of the Congregation: yet was not this, I mean this last, exclusively of all other days; the former Sabbath, the fourth and sixth days of the week, having some share therein for a long time after, as we shall see more plainly in the following Centuries.

But first to make an end of this: [unspec VI] this Century affords us three particular Writers that have made mention of this day. First, Justin Martyr, who then lived in Rome, doth thus relate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Ʋpon the Sunday all of us assemble in the Congregation: as being that first day wherein God sepa∣rating the light and darkness, did create the World; and Jesus Christ our Saviour rose again from the dead. This for the day; then for the service of the day, he describes it thus. Ʋpon the day called Sunday, all that abide within the Cities or about the Fields, do meet toge∣ther in some place, where the Records of the Apostles, and writing of the Prophets, as much as is appointed, are read unto us. The Reader having done, the Priest or Prelate ministreth a word of Exhortation, that we do imitate those good things which are there repeated. Then standing up together, we send up our prayers unto the Lord; which ended, there is delivered unto every one of us, Bread, and Wine with Water. After all this the Priest or Prelate offers up our Prayers and Thanksgiving as much as in him is, to God; and all the people say Amen: those of the richer sort, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every man as he would himself, contributing something towards the relief of the poorer Bre∣thren; which after the Priest or Prelate was disposed amongst them. A Form of service not much different from that in the Church of England, save that we make the entrance unto our Liturgy, with some preparatory prayers. The rest con∣sisting as we know, of Psalms, and several Readings of the Scriptures, out of the Old Testament and the New, the Epistles and the holy Gospel: that done, the Homily or Sermon followeth, they offer twice next, then Prayers and after that the Sacrament, and then Prayers again; the people being finally dismissed with a Benediction. The second testimony of these times is that of Dionysius, Bishop of Corinth, who lived about 175, some nine years after Justin Martyr wrote his last Apology: who in an Epistle unto Soter Pope of Rome, doth relate it thus.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. To day, saith he, we kept holy the Lords day, wherein we read the Epistle which you writ unto us, which we do always read for our instruction, as also the first Epistle writ by Clemens. Where note, that not the Scriptures only were in those times read publickly in the Congregation, but the Epistles and discourses of such Learned men as had been eminent for place and piety; as in the after-times on defect of Sermons, it was the custom of the Church to read the Homilies of the Fathers for their edification. Concerning which it was ordained in a Council at Vaux, Anno 444. that if the Priest were sick, or otherwise infirm, so that he could not preach himself, the Deacons should rehearse some Homily of the holy Fathers. Si presbyter, aliqua in∣firmitate prohibente, per seipsum non potuerit praedicare, sanctorum Patrum homiliae à Diaco∣nibus recitentur; so the Council ordered it. The third and last Writer of this Century, which gives us any thing of the Lords day, is Clemens Alexandrinus, (he flourished in the year 190.) who though he fetch the pedegree of the Lords day, even as far as Plato, which before we noted; yet he seems well enough contented that the Lords day should not be observed at all. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, We ought (saith he) to honour and to reverence him, whom we are verily persuaded to be the Word, our Saviour, and our Captain; and in him the Father: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not in selected times, as some do amongst us, but always during our whole lives, and on all occasions. The Royal Prophet tells us that he preaised God seven times a day. Whence he that understands himself, stands not upon determinate places, or appointed Temples, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, much less on any Festivals, or days assigned; but in all places honours God, though he be alone. And a little after, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. making our whole lives a continual Festival, and knowing God to be every where, we praise him sometimes in the fields, and sometimes sailing on the Seas, and finally in all the times of our life whatever. So in another place of the self-same Book, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. He that doth lead his life according to the Or∣dinances of the Gospel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then keeps the Lords day, when he casts away every evil thought, and doing things with knowledge and understanding, doth glorifie the Lord in his Resurrection. By which it seems, that whatsoever estima∣tion the Lords day had attained unto at Rome and Corinth, yet either it was not so much esteemed at Alexandria, or else this Clemens did not think so rightly of it as he should have done.

Now in the place of Justin Martyr before remembred, [unspec VII] there is one special circum∣stance to be considered in reference to our present search; for I say nothing here of mingling water with the Wine in the holy Sacrament, as not conducing to the business which we have in hand. This is, that in their Sundays service they did use to stand, during the time they made their Prayers unto the Lord: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as his words there are. Such was the custom of this time, and a long time after; that though they kneeled on other days, yet on the Lords day they prayed always standing. Yet not upon the Lords day only, but every day from Easter unto Pentecost. The reason is thus given by him who made the Responsions ascribed to Justin; That so, saith he, we might take notice, as of our fall by sin, so of our restitution by the grace of Christ. Six days we pray upon our knees, and that's in token of our fall: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. But on the Lords day we bow not the knee in token of the Resurrection, by which according to the Grace of Christ, we are set free from sin and the powers of death. The like (saith he) is to be said of the days of Pentecost, which custom as he tells us, and cites Irenaeus for his Author, did take beginning even in the times of the Apostles. Rather we may conceive that they used this Ceremony to testifie their faith in the Refurrection of our Lord and Sa∣viour, which many Hereticks of those times did publickly gain-say, as before we noted, and shall speak more thereof hereafter. But whatsoever was the reason, it continued long, and was confirm'd particularly by the great Synod of Nice, what time some People had begun to neglect this custom. The Synod therefore thus determined, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. that forasmuch as some did use to kneel on the Lords day, and the time of Pentecost, that all things, in all places might be done with an uniformity, it pleased the holy Synod to decree it thus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that men should stand at those times when they made their prayers. For Fathers which avow this custom, consult Tertullian, lib. de corona mil. S. Basil. l. de Sp. S. c. 27. S. Hierom. adv. Luciferian. S. Austin. Epist. 118. S. Hilaries Praefat. in Psalm. Ambros. Serm. 62. and divers others. What time this custom was laid by, I

can hardly say; but sure I am it was not laid aside in a long time after, not till the time of Pope Alexander the third, who lived about the year 1160. For in a Decretal of his, confirmatory of the former custom, it was prohibited to kneel on the times re∣membred, Nisi aliquis ex devotioned id velit facere in secreto, unless some out of pure devo∣tion did it secretly. Which dispensation probably occasioned the neglect thereof in the times succeeding; the rather since those Hereticks who formerly had denied the re∣surrection were now quite exterminated. This circumstance we have considered the more at large, as being the most especial difference whereby the Sundays service was distinguished from the week-days worship in these present times whereof we write. And yet the difference was not such, that it was proper to the Lords day only; but, if it were a badge of honour, communicated unto more than forty other days: Of which more anon. But being it was an Ecclesiastical and occasional custom, the Church which first ordained it, let it fall again by the same Authority.

In the third Century, the first we meet with is Tertullian, [unspec VIII] who flourished in the very first beginnings of it; by whom this day is called by three several names. For first he calls it Dies solis, Sunday, as commonly we now call it; and saith, that they did dedicate the same unto mirth and gladness, not to devotion altogether: Diem solis laetitiae indulge∣mus, in his Apologetick. The same name is used by Justin Martyr in the passages before remembred; partly because being to write to an Heathen Magistrate, it had not been so proper to call it by the name of the Lords day, which name they knew not; and partly that delivering the form and substance of their service done upon that day, they might the better quit themselves from being worshippers of the Sun, as the Gentiles thought. For by their meetings on this day for religious exercises, in greater num∣bers than on others, in Africk and the West especially; and by their use of turning, to∣wards the East, when they made their prayers, the world was sometimes so persuaded. Inde suspicio, quod innotuerit nos ad Orientis regionem precari, as he there informed us. Whereby we may perceive of what great antiquity that custom is, which is retained in the Church of England, of bowing, kneeling, and adoring towards the Eastern parts. The second name by which Tertullian calls this day, is the eighth day simply; Ethnicis semel annuus dies quisquis festus est, tibi octavo quoque die. The third is, Dies Dominicus, or the Lords day, which is frequent in him, as, Die Dominico jejunium nefas ducimus, we hold it utterly unlawful to fast the Lords day, of which more hereafter. For their performances in their publick meetings he describes them thus. Coimus in coetum & congregationem, &c. We come together into the Assembly or Congregation to our Common prayers, that being banded as it were in a troop or Army, we may besiege God with our Petitions. To him such violence is exceeding grateful. It followeth, Cogimur ad sacra∣rum lit. commemorationem, &c. We meet to hear the holy Scriptures rehearsed unto us, that so according to the quality of the times, we may either be premonished or corrected by them. Questionless by these holy speeches our faith is nourished, our hopes erected, our assurance setled; and notwithstanding by inculcating the same, we are the better established in our obedience to Gods precepts. A little after, Praesident probati quique seniores, &c. Now at these g e∣neral meetings some Priests or Elders do preside, which have attained unto that honour, not by money, but by the good report that they have gotten in the Church. And if there be a Poor∣mans Box, every one cast in somewhat menstrua die, at least once a month, according as they would, and as they were able. Thus he describes the form of their publick meetings; but that such meetings were then used amongst them on the Sunday only, that he doth not say. Nor can we learn by him, or by Justin Martyr, who describes them also, either how long those meetings lasted, or whether they assembled more than once a day, or what they did after the meetings were dissolved. But sure it is, that their Assemblies held no lon∣ger than our Morning service; that they met only before noon: for Justin saith, that when they met they used to receive the Sacrament; and that the service being done, every man went again to his daily labours. Of all these I shall speak hereafter. Only I note it out of Beza, that hitherto the People used to forbear their labours, but while they were assembled in the Congregation; there being no such duty enjoyned amongst them, neither in the times of the Apostles, nor after, many years, nor till the Emperours had embraced the Gospel, and therewith published their Edicts to en∣force men to it. But take his words at large for the more assurance. Ʋt autem Christi∣ani eo die à suis quotidianis laboribus abstinerent, praeter id temporis quod in coetu ponebatur, id neque illis Apostolicis temporibus mandatum, neque prius fuit observatum, quam id à Christi∣anis Imperatoribus, ne quis à rerum sacrarum meditatione abstraheretur, & quidem non it a praecise observatum. Which makes it manifest that the Lords day was not taken for a

Sabbath day in these three first Ages. But for Tertullian, where I left, note that I rendred seniores, by Priests or Elders, because I think his meaning was to render the Greek Presbyter by the Latine senior. For that he should there mean Lay-elders, as some men would have it, is a thing impossible, considering that he tells us in another place, that they received the Sacrament at the hands of those that did preside in the Assemblies. Eucharistiae Sacramentum non de aliorum manu, quam de Praesidentium sumi∣mus; and therefore sure they must be Priests that so presided.

Proceed we next to Origen, [unspec IX] who flourished at the same time also. He being an Au∣ditor of Clemens in the Schools of Alexandria, became of his opinions too in many things; and amongst others in dislike of those selected Festivals which by the Church were set apart for Gods publick service. Dicite mihi vos qui festis tantum diebus ad Ec∣cles. convenitis, coeteri dies non sunt festi, non sunt dies Domini? Judaeorum est dies certos & raros observare solennes, &c. Christiani omni die carnes agni comedunt, i. e. carnes verbi Dei quotidie sumunt.

Tell me (saith he) you that frequent the Church on the feast days only, are not all days Festival? are not all the Lords? It appertains unto the Jews to observe days and Festivals: The Christians every day eat the flesh of the Lamb, i. e. they ever day do hear the word of God.

And in another place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. He truly keeps the Festivals that performs his duty, praying continually, and offering every day the unbloody sacrifice in his Prayers to God. Which whosoever doth, and is upright in thought, word, and deed, adhereing al∣ways unto God our natural Lord, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Every day is to him a Lords day. It seems too, that he had his desire in part; it being noted by the Magde∣burgians, that every day there were Assemblies in Alexandria, where he lived, for hearing of the Word of God. Et de collectis quotidie celebratis in quibus praedicatum sit verbum Dei, Hom. 9. in Isa. significare videtur, as they note it from him. Indeed the Proem to his several Homilies seem to intimate, that if they met not every day to hear his Lectures, they met very often. But being a Learned man, and one that had a good conceit of his own abilities, he grew offended that there was not as great resort of People every day to hear him, as upon the Festivals. Of Sunday thee is little doubt, but that it was observed amongst them; and so was Saturday also, as we shall see here∣after out of Athanasius. Of Wednesday and Friday it is positively said by Socrates, that on them both the Scriptures were read openly, and afterwards expounded by the Doctors of the Church; and all things done appointed by the publick Liturgy, save that they did not use to receive the Sacrament. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And this (saith he) was the old use in Alexandria, which he confirms by the practice of Origen, who was accustomed, as he tells us, to preach upon these days to the Con∣gregation. Tertullian too takes special notice of these two days, whereof consult him in his Book adv. Psychicos.

About the middle of this Century did Saint Cyprian live, [unspec X] another African; and he hath left us somewhat, although not much, which concerns this business. Aurelius, one of excellent parts, was made a Reader in the Church, I think of Carthage; which being very welcome news to the common People, Saint Cyprian makes it known unto them, and withal lets them understand that Sunday was the day appointed for him to begin his Ministery. Et quoniam semper gaudium properat, nec mora ferre potest laetitia, dominico legit. So that as Sunday was a day which they used to meet on; so reading of the Scripture was a special part of the Sundays exercise. Not as an exercise to spend the time, when one doth wait for anothers coming, till the Assembly be compleat, and that without or choice or stint appointed by determinate order; as is now used both in the French and Belgick Churches; for what need such an eminent man, as Aurelius was, be taken out with so much expectation to exercise the Clerks or the Sextons duty. But it was used amongst them then as a chief portion of the service which they did to God, in hearkening reverently unto his voice: It being so ordered in the Church, that the whole Bible, or the greatest part thereof should be read over once a year. And this, that so the Ministers of the Congregation, by often reading and meditation of Gods Word, be stirred up to godliness themselves, and be the more able to exhort others by wholesome doctrine, and to confute them that were Adversaries to the truth; as that the People by daily hearing of the Scriptures, should profit more and more in the knowledge of God, and be the more inflamed with the love of his true Religion. Now for the duties of the people on this day, in the Congregation, as they used formerly to hear the Word, and receive the Sacraments, and to pour forth their souls to God in affectionate prayers: So much

about these times, viz. in Ann. 237. it had been appointed by Pope Fabian, that every man and woman should on the Lords day bring a quantity of bread and wine first to be offered on the Altar, and then distributed in the Sacrament. A thing that had been done before, as of common course; but now exacted as a duty: for the neglect whereof Saint Cyprian chides with a rich Widdow of his time, who neither brought her offering, nor otherwise gave any thing to the Poor-mans Box, and therefore did not keep the Lords day as she should have done. Locuples & dives dominicum celebrare te credis, quae Corbonam omnino non respicis, quae in Dominicum (here he means the Church) sine sacrificio venis, quae partem de sacrificio, quod pauper obtulit, sumis. In after times this custom went away by little and little; instead of which it was appointed by the Church, and retained in ours, that Bread and Wine for the Communion shall be provided by the Churchwardens at the charge of the Parish. I should now leave Saint Cyprian here, but that I am to tell you first that he conceives the Lords day to have been prefigured in the eighth day, destinate to Circumcision. Which being but a private opinion of his own, I rather shall refer the Reader unto the place, than repeat the words. And this is all this Age affords me in the present search.

For other Holy-days instituted by the Church, [unspec XI] for Gods publick service in those three Centuries precedent; besides the Lords day, or the Sunday which came every week, Origen names the Good Friday, as we call it now, the Parasceve, as he calls it there; the Feast of Easter and of Pentecost. Of Easter we have spoken already. For Pentecost or Whitsontide, as it began with the Apostles, so it continues till this present, but not in that solemnity which before it had. For antiently not that day only, which we call Whitsunday, or Pentecost, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but all the fifty days, from Easter forwards, were accounted holy, and solemnized with no less observation than the Sundays were; no kneeling on the one, nor upon the other; no fasting on the one, nor upon the other. Of which days, that of the Ascension, or Holy-Thursday being one, became in little time to be more highly reckoned of than all the rest, as we shall prove hereafter out of S. Austin. But for these 50 days aforesaid, Tertullian tells us of them thus, Die Dominico jejunium nefas ducimus, vel de geniculis adorare: Eadem immunitate à die Paschae in Pentecosten gau∣demus, which makes both alike. Which words, if any think too short to reach the point, he tells us in another place that all the Festivals of the Gentiles contained not so many days as did that one. Excerpe singulas solennitates nationum, & in ordinem texe, Pentecosten implere non poterunt. The like he hath also in his Book adv. Psychicos: The like Saint Hierom. ad Lucinum; the like Saint Ambrose, or Maximus Taurinens. which of the two soever it was that made those Sermons, Serm. 60.61. In which last it is said expresly of those fifty days, that every one of them was instar Dominicae, and qualis est Dominica, in all respects nothing inferior to the Lords day. And in the Comment on Saint Luke (which questionless was writ by Ambrose) cap. 17. l. 8. it is said expresly, Et sunt omnes dies tanquam Dominica, That every day of all the fifty was to be reckoned of no otherwise, in that regard especially, than the Sunday was. Some footsteps of this custom yet remain amongst us, in that we fast not either on S. Marks Eve, or on the Eve of Philip and Jacob, happening within the time. The fast of the Rogation week was after instituted on a particular and extraordinary occasion. Now as these Festivals of Easter, and of Whitsontide, were instituted in the first Age or Century, and with them those two days attendant, which we still retain: whereof see Austin de Civit. Dei, li. 22. ca. 8. & Nyssen in his first Hom. de Paschate, where Easter is expresly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the three-days-feast: So was the Feast of Christs Nativity ordained or instituted in the second, that of his Incarnation in the third. For this we have an Homily of Gregory surnamed Thaumaturgus, who lived in An. 230. entituled De annunciatione B. Ʋirginis, as we call it now. But being it is questionable among the Learned whether that Homily be his or not, there is an Homily of Athanasius on the self same argument (he lived in the beginning of the following Century) whereof there is no question to be made at all. That of the Lords Nativity began if not before, in the second Age. Theophilus Caesariens. who lived about the times of Commodus and Severus the Roman Emperors, makes mention of it, and fixeth it upon the 25 of Decemb. as we now observe it. Natalem Domini, quocunque die 8. Calend. Januar. venerit, celebrare debemus, as his own words are. And after, in the time of Maximinus, which was one of the last great Persecutors, Nicephorus tells us that In ipso natalis Dominici die, Christi∣anos Nicomediae festivitatem celebrantes, succenso templo concremavit; even in the very day of the Lords Nativity, he caused the Christians to be burnt at Nicomedia, whilst they were solemnizing this great Feast within their Temple, I say this Great Feast, and I

call it so on the Authority of Beda, who reckoneth Christmas, Easter, and Whitsontide, for majora solennia, as they still are counted. But before Bede it was so thought over all the Church: Chrysostom calls it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Mother or Metro∣polis of all other Feasts. And before him Pope Fabian, whom but now we spake of, ordained that all Lay-men should communicate at least thrice a year, which was these three Festivals. Etsi non frequentius, saltemter in Anno Laici homines communicent, &c. in Pascha & Pentecoste, & Natali Domini. So quickly had the Annual got the better of the weekly Festivals. According to which ancient Canon, the Church of England hath appointed that every man communicate at least thrice a year; of which times, Easter to be one.

Before we end this Chapter, [unspec XII] there is one thing yet to be considered, which is the name whereby the Christians of these first Ages did use to call the day of the Resur∣rection; and consequently the other days of the week, according as they found the time divided. The rather because some are become offended that we retain those names amongst us, which were to us commended by our Ancestors, and to them, by theirs. Where first we must take notice that the Jews in honour of their Sabbath, used to refer times to that, distinguishing their days by Prima Sabbati, Secunda Sab∣bati, and so until they came to the Sabbath it self: As on the other side the Gentiles following the motions of the Planets, gave to each day the name of that particular Planet, by which the first hour of the day was governed, as their Astrologers had taught them. Now the Apostles being Jews, retained the custom of the Jews; and for that reason called that day on which our Saviour rose, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, una sabbati, the first day of the week, as our English reads it. The Fathers, many of them fol∣lowed their example. Saint Austin thereupon calls Thursday by the name of quintum sabbati, Epist. 118. and so doth venerable Beda, hist. lib. 4. c. 25. Saint Hierom, Tues∣day, tertium sabbati, in Epitaph. Paulae: Tertullian Friday, by the old name, parasceve, l. 4. advers. Marcion. Saturday they called generally the Sabbath; and Sunday, some∣times dies solis, and is sometimes Dominicus. Pope Silvester, as Polydore Virgil is of opinion, vanorum deorum memoriam abhorrens, hating the name and memory of the Gentile-Gods, gave order that the days should be called by the name of Feriae, and the distinction to be made by Prima feria, secunda feria, &c. the Sabbath and the Lords day holding their names and places, as before they did. Hence that of Honorius Au∣gustodunensis; Hebraei nominant dies suos, una vel prima sabbati, &c. Pagani sic, dies Solis, Lunae, &c. Christiani vero sic dies nominant, viz. Dies Dominicus, feria prima, &c. Sabbatum. But by their leaves, this is no universal rule; the Writers of the Christian Church not tying up their hands so strictly as not to give the days what names they pleased: Save that the Saturday is called amongst them by no other name than that which formerly it had, the Sabbath. So that when ever, for a thousand years and up∣wards, we meet with sabbatum, in any Writer, of what name soever it must be under∣stood of no day but Saturday. As for the other day, the day of the Resurrection, all the Evangelists, and Saint Paul, take notice of no other name than of the first day of the Week. Saint John, and after him Ignatius, call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lords day. But then again, Justin Martyr for the second Century doth in two several passages call it no otherwise than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sunday, as then the Gentiles called it, and we call it now: And so Tertullian for the third, who useth both, and calls it sometimes diem solis, and sometimes Dominicum; as before was said. Which questionless neither of them would have done, on what respect soever, had it been either contrary to the Word of God, or scandalous unto his Church. So for the after Ages, in the Edicts of Constantine, Valentinian, Valens, Gratian, Honorius, Arcadius, Theodosius, Christian Princes all, it hath no other name than Sunday, or dies solis; and many fair years after them, the Synod held at Dingulofinum in the lower Bavaria, Anno 772. calls it plainly Sunday; Festo die solis prophanis negotiis abstineto; of which more hereafter. And A∣ventine, for the latter Writers, who lived not till the Age last past, speaking of the battel fought near Cambray, between Charles Martel and Hilpericus, King of France, saith that it hapned on the thirteenth of the Calends of April, quae tum dies solis ante Paschalia erat, being the Sunday before Easter. They therefore are more nice than wise, who out of a desire to have all things new, would have new names for every day, or call them as sometimes they were, the first day of the week, the second day of the week, & sic de coeteris; and all for fear lest it be thought that we do still adore those Gods whom the Gentiles worshipped. Saint Augustine, as it seems, had met with some this way affected, and thus disputes the case with Faustus Manichaeus. Deorum

suorum nomina gentes imposuerunt diebus istis, &c. The Gentiles, saith the Father, gave unto every day of the week, the name of one or other of their Gods: and so they did also unto every month. If then we keep the name of March, and not think of Mars; Why may we not, saith he, preserve the name of Saturday; and not think of Saturn. I add, why may we not then keep the name of Sunday, and not think of Phoebus, or Apollo, or by what other name soever the old Poets call him. This though it satisfied the Manichees, will not perhaps now satisfie some curious men, who do as much dislike the names of months, as of the days. To others I presume it may give some reason, why we retain the name of Sunday, not only in our common speech, but in the Canons of the Church, and our Acts of Parliament: as being used indifferently by so many eminent persons in the Primitive Church, as also in an open Synod, as before was thewn; from thence transmitted by our Fathers unto their posterity. Better by far, and far less danger to be feared, in calling it the Sunday, as the Gentiles did; and as our Ancestors have done before us: than calling it the Sab∣bath, as too many do, and on less authority; nay, contrary indeed to all Antiquity, and Scripture.

CHAP. III. That in the fourth Age from the time of Constantine to Saint Austin the Lords day was not taken for a Sabbath day.

• 1. The Lords day first established by the Em∣perour Constantine.
• 2. What Labours were permitted, and what restrained on the Lords day, by this Em∣perours Edict.
• 3. Of other Holy days, and Saints days, instituted in the time of Constantine.
• 4. That weekly other days, particularly the Wednesday and the Friday, were in this Age, and those before appointed for the meetings of the Congregation.
• 5. The Saturday as highly honoured in the Eastern Churches, as the Lords day was.
• 6. The Fathers of the Eastern Churches, cry down the Jewish Sabbath, though they held the Saturday.
• 7. The Lords day not spent wholly in Reli∣gious Exercises; and what was done with that part of it, which was left at large.
• 8. The Lords day, in this Age, a day of Feasting; and that it hath been always deemed Heretical, to hold Fasts thereon.
• 9. Of Recreation on the Lords day: and of what kind those Dancings were, against the which the Fathers inveigh so sharply.
• 10. Other Imperial Edicts about the keeping of the Lords day, and the other Holy-days.
• 11. The Orders, at this time in use, on the Lords day, and other days, of publick meeting, in the Congregation.
• 12. The infinite differences between the Lords day, and the Sabbath.

HItherto have we spoken of the Lords day, [unspec I] as taken up by the common consent of the Church: not instituted or established by any Text of Scripture, or Edict of Emperour, or Decree of Council, save that some few particular Councils did reflect upon it, in the point of Esater. In that which followeth, we shall find both Emperours and Councils very frequent, in ordering things about this day, and the service of it. And first we have the Empe∣rour Constantine, who being the first Christian Prince that publickly profest the Go∣spel; was the first also that made any Law about the keeping of the Lords day or Sun∣day. Of him Eusebius tells us, that thinking that the chiefest and most proper day, for the devotion of his Subjects, he presently declared his pleasure, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that every one who lived in the Roman Empire, should take their ease, or rest, in that day weekly, which is intituled to our Saviour. Now where the Souldiers in his Camp were partly Christians, and partly the Gentiles: it was permitted unto them who professed the Gospel, upon the Sunday, so he calls it, freely to go unto the Churches, and there offer up their Prayers to Almighty God. But such as had conti∣nued still in their ancient Errours, were ordered to assemble in the open Fields, upon those days and on a signal given, to make their prayers unto the Lord, after a form by him prescribed. The Form being in the Latin Tongue, was this that followeth.

Te solum Deum agnoscimus, te regem prositemur, te adjutorem invocamus, per te victorias consecuti sumus, per te hostes superavimus, à te & praesentem felicitatem consecuntos fatemur, & futuram adepturos speramus: tui omnes supplices sumus, à te petimus, ut Constanti∣num Imperatorem nostrum una cum piis ejus liberis, quam diutissime nobis salvum & victorem conserves. In English thus. We do acknowledge thee to be the only God, we confess thee to be the King, we call upon thee as our helper and defender: by thee alone it is that we have got the Victory, and subdued our Enemies, to thee as we refer all our present happiness, so from thee also do we expect our future. Thee therefore we beseech, that thou wouldest please to keep in all health and safety, our noble Emperour Constantine, with his hopeful Progeny. Nor was this only to be done in the Fields of Rome, in patentibus suburbiorum campis, as the Edict ran: but after by another Proclamation he did command the same over all the Provinces of the Empire. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Eusebius hath it. So natu∣ral a power it is in a Christian Prince to order things about Religion; that he not only took upon him to command the day, but also to prescribe the scrvice; to those I mean who had no publick Liturgy, or set Form of Prayer.

Nor did he only take upon him to command or appoint the day, [unspec II] as to all his sub∣jects; and to prescribe a form of Prayer, as unto the Gentiles: but to decree what works should be allowed upon it, and what intermitted. In former times, though the Lords day had got the credit, as to be honoured with the publick meetings of the Congregation; yet was it not so strictly kept, no not in time of divine service, but that the publick Magistrates, Judges and other Ministers of State, were to attend those great Employments they were called unto, without relation to this day, or cessation on it, and so did other men that had less employments, and those not so ne∣cessary. These things this pious Emperour taking into consideration, and finding no necessity, but that his Judges and other publick Ministers might attend Gods ser∣vice on that day; at least not be a means to keep others from it: and knowing that such as dwelt in Cities had sufficient leisure to frequent the Church, and that Artificers without any publick discommodity, might for that time forbear their ordi∣nary labours: he ordered and appointed, that all of them, in their several places should this day lay aside their own Business, to attend the Lords. But then withal considering, that such as followed Husbandry, could not so well neglect the times of Seed and Harvest, but that they were to take advantage of the fairest and most sea∣sonable weather, as God pleased to send it; he left it free to them to follow their affairs on what day soever: left otherwise they might lose those blessings, which God in his great bounty had bestowed upon them. This mentioned in the very Edict he set forth about it. First for his Judges, Citizens or inhabitants of the grea∣ter Towns, and all Artificers therein dwelling. Omnes Judices, urbanaeque plebes, & cunctarum artium officia, venerabili die Solis quiescant. Next for the people of the Contrey, Rure tamen positi, libere licenterque agrorum culture inserviant, quoniam fre∣quenter evenit, ut non aptius alio die, frumenta sulcis, vinea scrobibus mandentur. And then the reason of this follows, Ne occasione momenti, pereat commoditas coelesti provi∣sione concessa. This Edict did bear date, in the Nones of March, Anno 321, being the 11. year of that Princes Empire: and long it did not stand, till he himself was fain to explain his meaning in the first part of it. Fr whereas he intended only to re∣strain Lawsuits, and contentious pleadings, as being unfit for such a day: his Judges and like Officers finding a general restraint in the Law or Edict, durst not ingage themselves in the cognizance of any civil Cause whatever; no not so much as in the Manumission of a Bondslave. This coming to the Emperours notice, who was a friend of Liberty, and could not but well understand, how acceptable a thing it was to God, that works of charity and mercy should not be restrained on any days: it pleased him to send out a second Edict, in the July following, directed to Elpidius, who was then Praefectus Praetorio, as I take it; wherein he authorized his Ministers to perform that Office, any thing in the former Law, unto the contrary notwithstand∣ing. For so it runs, Sicut indignissimum videbatur diem Solis venerationis suae celebrem, altercantibus jurgiis & noxis partium contentionibus occupari; ita gratum est & jucundum eo die, quae sunt maxime votiva, compleri. Atque ideo emancipandi & manumittendi, die festo, cuncti licentiam habeant, & super his rebus Acta non prohibeantur. So that not only Husbandry was permitted, in small Towns and Villages; but Manumission being a meer civil Act and of no small Ceremony was by him suffered and allowed in the greater Cities. The first great work done by the first great Christian Prince, was to

declare his royal pleasure about this Day; what things he thought most proper to per∣mit, and what to disallow upon it, teaching all other Kings and Princes which have since succeeded, what they should also do on the same occasion.

Nor did this pious Prince confirm and regulate the Lords day only: [unspec III] but unto him we are indebted for many of these other Festivals, which have been since observed in the Church of God. It had been formerly a custom in the Christian Church, care∣fully to observe the times and days of their departure, who had preferred the Gospel before their lives, and suffered many Torments, and at last Death it self, for the faith of Christ. The Church of Smyrna (and that's the highest we need go) testifieth in an Epistle writ ad Philomelienses, that they did celebrate the day, wherein their Reverend Bishop Polycarp did suffer Martyrdom with joy and gladness, and an holy Convocation. This was in Anno 170, or thereabouts. And in the following Age, Saint Cyprian taking notice of such men as were imprisoned for the testimony of a good Conscience, appointed that the days of their decease should be precisely noted, that so their memories might be celebrated with the holy Martyrs. Denique & dies corum quibus excedunt, annotate, ut commemorationes corum inter memorias martyrum cele∣brare possimus, as there he hath it. But hitherto they were only bare memorials, (for more they durst not do in those times of trouble) their sufferings only signified to the Congregation: and that they did unto this end, that by exhibiting to the people their infinite indurances for the truth and testimony of Religion, they also might be nourished in an equal constancy. After, when as the Church was in perfect peace, it pleased the Emperour Constantine to signifie to all his Deputies and Lieutenants in the Roman Empire, that they should have a care to see those the memorials of the Martyrs duly honoured; and solemnize Times or Festivals to be appointed in the Churches, to that end and purpose, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And though these Festivals and Saints days became not forthwith common over all the World; but were observed in those parts chief∣ly, wherein the memory of the Saint or Martyr, was in most esteem; in which re∣spect Saint Hierom calls them, tempora in honore Martyrum pro diversa regionum varie∣tate constituta: yet in a little Tract of time, such of them as had been most eminent, as the Apostles and Evangelists, were universally received and celebrated, even as now they are; as they are now observed in the Church of England; and this I say upon the credit and authority of Theodoret. Who, though he gives another reason and original of these Institutions, informs us of these Festivals that they were modestae, castae, temperantia plenae, performed with modesty, chastity and sobriety: not as the Festivals of the Gentiles were, in excess and riot. And not so only, but he affirms this of them, divinis canticis personandis, sacrisque sermonibus audiendis intentae, that they were solemnized with spiritual Hymns, and religious Sermons: and that the people used to empty out their souls to God in fervent and affectionate Prayers, non sine lacrymis & suspiriis, even with sighs and tears. As for Theodores, he lived and flourished in the year 420. and speaks of these Festivals (St. Peter and St. Thomas, and St. Paul, with others which he names particularly) as things which had been setled and established a long time before: and therefore could not be much after the time of Constantine, who died not till the year 341, or thereabouts. As for the eighth Book de Martyrib. Where this passage is, it is the 12. of those entituled de curandis Graec. affect. And howsoever some exception hath been made against them, as that they were not his, whose names they carry: yet find I no just proof thereof amongst our Criticks.

Now as the Emperour Constantine did add the Annual Festivals of the Saints unto those other Anniversary Feasts, [unspec IV] which formerly had been observed in the Chri∣stian Church; so by his Royal Edict did he settle and confirm those publick meet∣ings, which had been formerly observed on each Friday weekly; the Wednesday stand∣ing on the same Basis, as before it did, which was the custom of the Church. Eu∣sebius having told us of this Emperours Edict about the honouring of the Sunday; adds, that he also made the like about the Friday: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as that Author hath it. Sozomen adds, that he enjoyned also the like Rest upon it, the like cessation both from Judicature, and all other Businesses: and after gives this reason of it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He honoured the one, saith he, as being the day of our Redeemers Resurrection, the other, as the day of our Saviours Passion. So for the practice of the Church in the fol∣lowing

times, that they used other days besides the Sundays, is evident by many pas∣sages of Cyril of Hierusalem, where he makes mention of the Sermon preached the day before, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in his own Language; Catech. orat. 7. & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the morrow after the Lords day, Cat. 14. & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Catech. Mystag. 2. The like is very frequent in Saint Ambrose also. Hesterno die de fonte disputavimus, De Sacram, lib. 3. cap. 1. Hesternus noster sermo ad sancti altaris sacramentum deductus est. lib. 5. cap. 1. and in other places. The like in Chrysostom as in many other places; too many to be pointed at in this place and time; so in his 18. Hom. on the 3d of Gen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. But this perhaps was only in respect of Lectures, or Expositions of the Scriptures, such as were often used in the greater Cities, where there was much people, and but little business: for I conceive not that they met every day in these times to receive the Sacraments. Of Wednesday and of Friday, it is plain they did, (not to say any thing of the Saturday till the next Section.) Saint Basil names them all together. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. It is, saith he, a profitable and pious thing, every day to communicate and to participate of the blessed Body and Blood of Christ our Saviour; he having told us in plain terms, that Whosoever eateth his flesh, and drinketh his blood, hath eternal life. We notwithstanding do communicate but four times weekly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, viz. on the Lords day, the Wednesday, the Friday and the Saturday, unless on any other days the memory of some Martyr be perhaps observed. Epiphanius goeth a little far∣ther, andn he deriveth the Wednesdays and the Fridays Service even from the Apostles, ranking them in the same Antiquity, and grounding them upon the same Authority, that he doth the Sunday. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Only it seems the difference was, that whereas formerly it had been the custom not to administer the Sacrament on these two days, (being both of them fasting-days, and so accounted long before) until towards Evening: It had been changed of late and they did celebrate in the Morn∣ings 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as on the Lords day was accustomed. Whether the meeting on these days were of such Antiquity as Epiphanius saith they were, I will not meddle. Certain it is that they were very antient in the Church of God; as may appear by that of Origen and Tertullian before remembred. So that if we consider either the preaching of the Word, the ministration of the Sacraments, or the publick Prayers: the Sunday in the Eastern Churches had no great prerogative above other days, especially above the Wednesday and Friday, save that the meetings were more solemn, and the concourse of people greater than at other times, as it is most likely. The footsteps of this ancient custom are yet to be observed in this Church of England, by which it is appointed that on Wednesdays and Fridays weekly, though they be not holy days, the Minister at the accustomed hours of Service shall resort to Church, and say the Letany prescribed in the Book of Common-prayer.

As for the Saturday, [unspec V] that retained its wonted credit in the Eastern Church, little inferiour to the Lords day, if not plainly equal: not as a Sabbath, think not so; but as a day designed unto sacred meetings. The Constitutions of the Apostles, said to be writ by Clemens, one of Saint Peters first successours in the Church of Rome, ap∣point both days to be observed as solemn Festivals; both of them to be days of rest: that so the servant might have time to repair unto the Church, for this Edification. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So the Constitution. Not that they should devote them wholly unto rest from labour; but only those set times of both, which were appointed for the meetings of the Congregation: Yet this had an exception too, the Saturday before Easter day, whereupon Christ rested in the Grave, being exempt from these Assemblies, and destinated only unto grief and fasting. And though these Constitutions in all likelihood were not writ by Clemens, there being many things therein, which could not be in use of a long time after: yet ancient sure they were, as being mentioned in Epiphanius; and as the Cardinal confesseth, à Graecis veteribus magni factos, much made of by the ancient Grecians, though not of such authority in the Church of Rome. How their authority in this point is countenanced by Ig∣natius, we have seen already; and we shall see the same more fully, throughout all this Age. And first, beginning with the Synod held in Laodicea, a Town of Phrygia, Anno 314. there passed a Canon, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, touching the reading of the Gospels, with the other Scriptures up∣on

the Saturday, or Sabbath; that in the time of Lent there should be no oblation made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but on the Saturday and the Lords day only; neither that any Festival should be then observed in memory of any Martyrs, but that their names only should be commemorated, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon the Lords day and the Sabbaths. Nor was this only the particular will of those two and thirty Prelates that there assembled; it was the practice too of the Alexandrians. S. Athanasius Patriarch there, affirms that they assembled on the Sabbath days, not that they were infected any whit with Judaism, which was far from them; but that they came together on the Sabbath day to worship Jesus Christ, the Lord of the Sab∣bath. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Father hath it. So for the Church of Millain, which as before I said, in some certain things followed the Churches of the East; it seems the Saturday was held in a fair esteem, and joyned together with the Sunday. Crastino die & Sabbato, & dominice, de orationis ordine dicemus, as S. Ambrose hath it. And probably his often mention of hesternus dies remembred in the former Section, may have relation to the joynt obser∣vance of these two days; and so may that which is reported then out of S. Chrysostom and S. Cyril, Eastern Doctors both. Sure I am Socrates counts both days for weekly Festivals, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that on them both the Congregation used to be assembled, and the whole Liturgy performed. Which plainly shews, that in the practice of those Churches they were both regarded, both alike observed. Gregory Nyssen speaks more home and unto the purpose. Some of the People had neglected to come unto the Church upon the Saturday; and on the Sunday he thus chides and re∣bukes them for it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. With what face (saith the Father) wilt thou look upon the lords day, which hast dishonour∣ed the Sabbath, knowest thou not that these days are Sisters, and that whoever doth despise the one, doth affront the other? Sisters indeed, and so accounted in those Churches, not only in regard of the publick meetings, but in this also, that they were both exempt from the Lenten Fast: of which, more anon. In the mean time, we may remember how Saturday is by S. Basil made one of those four times, whereon the Christians of those parts did assemble weekly to receive the Sacrament, as before we noted. And finally it is said by Epiphanius, that howsoever it was not so in the Isle of Cyprus, which it seems held more correspondence with the Church of Rome than those of Asia; yet in some places, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they used to celebrate the holy Sacrament, and hold their publick meetings on the Sabbath day: So as the difference was but this, that whereas in the Eastern and Western Churches several days were in commission for Gods publick service; the Lords day, in both places, was of the Quorum, and therefore had the greater worship, because more business.

They held their publick Meetings on the Sabbath-day, [unspec VI] yet did not keep it like a Sabbath. The Fathers of this learned Age knew that Sabbath hath been abrogated, and profest as much. The Council of Laodicea before remembred, though it ascribe much to this day, in reference to the Congregations then held upon it; yet it con∣demns the Jewish observations of the same. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. It is not fit for Christians, saith the 29. Canon to Judaize, and do no manner of work on the Sabbath days, but to pursue their ordinary labours on it. Conceive it so far forth, as they were no impediment to the publick Meetings then appointed. And in the close of all, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, If any should be found so to play the Jews, let them be Anathema. So Athanasius, though he defend the publick Meetings on this day, stands strongly notwithstanding for the abrogation of the Jewish Sabbath. Not on the by, but in a whole discourse, writ and continued especially for that end and purpose, entituled De Sabbato & circumcisione. One might conjecture by the title, by coupling of these two together, what his mean∣ing was; that he contrived them both to be of the same condition. And in his ho∣mily De semente, he tells us of the New-moons and Sabbaths, that they were Ushers unto Christ, and to be in Authority till the Master came. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Master being come, the Usher grew out of all imployment, the Sun once risen, the Lamp was dar∣kened. To other of the Fathers which have said as much, and whereof we have spoken in a place more proper: add Nazianz. Orat. 43. S. Cyril of Hierusalem, Cat. 4. and Epiphanius in the confutation of those several Hereticks that held the Sabbath for a necessary part of Gods publick worship, and to be now observed, as before it was. Of

which kind, over and above the Ebionites and Cerinthians, which before we spake of, were the Nazarai, in the second Century, who, as this Epiphanius tell us, differed both from the Jew and Christian. First, from the Jew, in that they did believe in Christ, next from the Christian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in that they still retain the Law, as Circumcision, and the Sabbath, and such things as those. And these I have the rather noted in this place and time, as being, so Saint Austin tells us, the Ancestors or Original of the Symmachiani, who held out till this very Age, and stood as much for Sabbaths and legal ceremonies as their founders did; whereof consult S. Ambroses preface to the Galatians. Now as these Nazarens or Symmachiani had made a mixt Religion of Jew and Christian; so did ano∣ther sort of Hereticks in these present times contrive a miscellany of the Jew and Gen∣tile: Idols and Sacrifices they would not have, and yet they worshipped the Fire and Candle. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The Sabbath also they much reverenced, and stood upon the difference of unclean and clean, yet by no means would be induced to like of Circumcision. These they called Hypsistarij, or rather so those doughty fel∣lows pleased to call themselves. Add here that it was counted one of the great do∣tages of Appollinaris, and afterwards of all his sect, viz. that after the last Resurrection every thing should be done again, according to the former Law: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. That we should be cir∣cumcised and observe the Sabbath, and abstein from meats, and offer Sacrifice, and finally of Christians become Jews again. Than which saith Basil, who reports it, what can be more absurd, or more repugnant to the Gospel? By which it is most plain and certain, that though the Christians of the East retained the Saturday for a day of publick meeting; yet they did never mean it to be a Sabbath, reckoning them all for Hereticks that so observed it.

Next let us look upon the Sunday, [unspec VII] what they did on that. For though it pleased the Emperor, by his royal Edict to permit works of Husbandry in the Country, and manumissions in the Cities, on that sacred day; yet probably there were some pure and pious souls, who would not take the benefit of the declaration, or think them∣selves beholden to him for so injurious and profane a dispensation. This we will search into exactly, that so the truth may be discovered. And first, beginning with the Council of Eliberis (a Town of Spain) in the beginning of this Age, it was thus decreed. Si quis in civitate positus, per tres dominicas ecclesiam non accesserit, tanto tempore abstineat, ut correptus esse videatur. If any Inhabitant of the Cities absent himself from Church three Lords days together, let him be kept as long from the holy Sacrament that he may seem corrected for it. Where note, Si quis in civitate positus, the Canon reacheth unto such only as dwelt in Cities near the Church, and had no great business, those of the Country being left unto their Husbandry, and the like affairs, no otherwise than in the Emperours Edict, which came after this. And in the Council of Laodicea, not long after, which clearly gave the Lords day place before the Sabbath, it is com∣manded that the Christians should not Judaize on the Sabbath day, but that they should prefer the Lords day before it, and rest thereon from labour, if at least they could, but as Christians still. The Canon is imperfect as it stands in the Greek Text of Binius edition; no sense to be collected from it. But the translation of Dionysius Exiguus, which he acknowledgeth to be more near the Greek than the other two, makes the meaning up. Diem dominicum praeferentes ociari oportet, si modo possint. And this agreeably both unto Zonaras the Balsamon, who do so expound it, and saw no doubt the truest and most perfect copies. Thus then saith Zonaras: It is appointed by this Canon that none abstain from labour on the Sabbath-day, which plainly was a Jewish custom, and an anathema laid on those who offend herein. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. but they are willed to rest from labour on the Lords day, in honour of the Resurrection of our Lord and Saviour. But here we must observe that the Canon adds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in case they may. For by the civil Law it is precisely ordered, that every man shall rest that day, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Hindes and Husband-men excepted. His reason is the very same, with that expressed before in the Emperours Edict. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. For unto them it is permitted to work and travel on that day, because perhaps if they neglect it, they may not find another day so fit and serviceable for their occasions. The like saith Balsamon, and more; but him we will reserve for the 12th. Century, at what time he lived. S. Hierom long time after this, tells us of his Egyptian Monks, diebus dominicis orationi tantum & lectionibus vacare, that they designed the Lords day wholly unto prayer and reading of the holy Scriptures, and

that they did the like upon other days, completis opusculis, when their task was finished. This plainly shews that it was otherwise with the common people. For what need Hierom have observed it, as a thing notable in his Monks, and peculiar to them; that they spent all the Lords day in religious exercises, had other men so done as well as they. But Hierom tells us more than this of Paula, a most devout and pious woman, who lived in Bethlehem, accompanied with many Virgins and poor Widows, in man∣ner of a Nunnery. Of whom he saith that every Lords day they repaired to the Church of God: Et inde pariter revertentes instabant operi distributo, & vel sibi vel coeteris vestimenta faciebant, and after their return from thence they set themselves unto their tasks, which was the making garments for themselves or others: A thing which questionless to good a Woman had not done, and much less ordered it to be done by others; had it been then accounted an unlawful Act. And finally S. Chrysostom, though in his popu∣pular discourses he seem to intimate to the People, that God from the beginning did one day in every week to his publick worship, Hom. 10. in Gen. and that he calls upon them often, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to destinate that one day, and that day wholly unto those imployments, as Hom. 5. in Mat. 1. yet he confesseth at the last, that after the dismission of the Congregation every man might apply himself to his lawful business. Only he seems offended with them, that they went presently to the works of their Vocations as soon as they came out of the Church of God, and did not meditate on the Word delivered to them. Therefore he wooeth them unto this, that presently upon their coming home they would take the Bible into their hands and recapitulate with their Wives and Children that which had been deli∣vered from the Word of God: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and af∣terwards to go about their worldly businesses. As for the time appointed to these pub∣lick exercises it seems not to be very long. Chrysostom in the place before remembred, saith that it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a very small portion of the day: Origen more precisely hath laid it out, and limited the same, ad unam aut duas horas ex die in∣tegro, but to an hour or two at most, no great space of time. Nor indeed could they hold them long, the Sermons being most times exceeding shorts, as may appear by those of the antient Fathers, which are still extant in our hands, and the Liturgy not so full as now it is.

Let it then go for granted, [unspec VIII] that such as dwelt in populous Cities (for of the Hus∣bandman there is no question to be made) might lawfully apply themselves to their several Businesses, the Exercises being ended, and the Assembly broken up: may we conceive it lawful also for any man to follow his honest pleasures on the remainder of that day; to feast it with his Friends and Neighbours, to Dance, or sport, or to be merry in a civil manner? There is a little question of it; for Feasting, first we must take notice, how execrable a thing it was always held, to fast the Sunday: though some now place a great part of their Piety in their fond abstinence on that day. In this respect Tertullian tells us touching the Christians of his time, that they did hold it an impiety to fast the Lords day: die dominico jejunium nefas esse ducimus, as before we noted. Such an impiety that the very Montanists, though otherwise frequent in their Fasts, did yet except this day and the former Sabbath, out of their austerities: as the same Author doth inform us adv. Psychicos. What was Ignatius's censure of the Sundays Fast, we have seen already. In the declining of the third Age arose the Manichees, and they revived the former dotage. Dominica jejunare non possumus, quia Manichaeos ob istius diei jejunia, merito damnamus. We fast not on the Lords day, saith St. Ambrose, but rather do condemn the Manichees for fasting on it; Now what this Father said, he made good by practice. Baronius tells us out of Paulinus, that he did never dine but on the Saturday, the Sunday, or the memorial of some Martyr: and that upon those days he did not only cherish and relieve the poor, sed & viri clarissimi ex∣ciperentur, but entertained great Persons, men of special eminence. Vincentius Deputy of Gaul, and Count Arbogastis, are there said by name to have been often at his Table upon those days before remembred: and doubt we not, but they had all things fit for such eminent Persons. The like hath been affirmed by St. Austin also: Die dominica jejunare scandalum est magnum, &c. It is a great offence or scandal to fast upon the Lords day, in these times especially, since the most damnable Heresie of the Manichees came into the World: who have imposed it on their followers, as the Law of God, and thereby made the Lords day fast the more abominable. Now for an in∣stance of his Entertainments also upon this day, see l. 22. de civitate dei, c. 8. This probably

occasioned Pope Meltiades, who lived in the beginning of this present Century, to pub∣lish a Decree, Ne dominica, neve feria quinta jejunaretur, that no man should presume to fast upon the Sunday, or the Thursday. Not on the Sunday, as the day of the Resurre∣ction, to cry down the Manichees: nor on the Thursday, as a day of special credit a∣mongst the Gentiles, the better to comply with them in those perillous times. After arose up one Eutactus (for so I rather chuse to call him with the learned Cardinal, than yield to Socrates, who falsly doth impute these follies unto Eustathius:) and he would fast the Sunday too; but on another ground, on pretence of abstinence. A folly presently condemned in a Provincial Synod held at Gangra of Paphlagonia; where∣in it was determined thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if any fasted on the Lords day on pretence of abstinence, he should be Anathema. Next sprung up one Aerius, no good Sundays man, but one that went not on so good a ground, as Eutactus did. He stood, good man, upon his Christian liberty, and needs must fast upon the Lords day, only because the Church had determined otherwise. Of him St. Austin tells us in the general, that he cryed down all setled and appointed Fasts, and taught his followers this, that every man might fast as he saw occasion; ne videatur sub lege, lest else he should be thought to be under the Law. More pun∣ctually Epiphanius tells us, that to express this liberty, they used to fast upon the Sun∣day, and feast it (as some do if late) upon the Wednesday and the Friday, ancient fasting days. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Author hath it. Add, that St. Austin tells us of this Aerius, that amongst other of his Heresies, he taught this for one, Presbyterum ab Episcopo nulla differentia discerni debere, that there should be no difference between Priests and Bishops; A pregnant evidence, that those who set themselves against the Hier••rchy of the Church are the most likely men of all to overthrow all Orders, in the Civil state. Now as the Manichees did use to fast the Sunday, so we they therein imitated by the Priscillianists, Manichaeorum simillimos, the very pictures of the Mani∣chees, as St. Austin calls them, save that these last did use to fast on the Christmass also, and therein went beyond their pattern. And this they did, as Pope Leo tells us, quia Christum dominum in vera hominis natura natum esse non credunt, because they would not be persuaded that Christ the Lord had taken upon him our humane Nature. To meet with these proud Sectaries, for such they were, there was a Council called at Sarago∣sa, Caesarea Augusta the Latins call it: wherein the Fathers censured, and anathema∣tized all such as fasted on the Lords day, causa temporis, aut persuasionis, aut supersti∣tionis; whether it were in reference unto any time, or mispersuasion, or superstition. In reference unto any times, this seems to make the Sunday fast unlawful in the time of Lent, and so it was accounted without all question. For this look Epiphanius Ex∣pos. fid. Cathol. Num. 22. S. Ambr. de Elia & jejunio, cap. 10. S. Hierom epl. ad Lu∣cinum. S. Chrysostom Hom. 11. in Gen. 2. In two of which fourfathers, Chrysostom and Ambrose, the Saturday is excepted also. S. Austin Epl. 86. Concil. Agathens. Can. 12. Aurelianens. 4. Can. 2. Humberti Resp. ad libellum Nicetae, and last of all Rupertus, who lived in the beginning of the 12. Century, to descend no lower; who withal tells us, that from the first Sunday in Lent unto Easter day, are 42 days just, whereof the Church fasteth only the 36. it being prohibited by the Canon to fast upon the day of the Resurrection. Ut igitur nostri solennitas jejunii dominico magis coaptetur exemplo, quatuor dies qui hanc dominicam praecedunt, superadditi sunt. Therefore, saith he, that the solemnity of our fast might come more near the Lords Example; the four days which occur between Shrovetuesday and the first Sunday in Lent, were added to make up the number. But to come back unto the times where before we left, partly in detestation of the Hereticks before remembred, but principally in honour of the Resurrection, the Council held at Carthage, Anno 398. did decree it thus. Qui die dominico studiose jejunat, non creda∣tur Catholicus, that he which of set purpose did fast the Sunday, should be held no Catholick.

For honest Recreations next, [unspec IX] I find not any thing to persuade me that they were not lawful: since those which in themselves were of no good name, no otherwise were prohibited in this present Age; than as they were an hindrance to the publick service of the Church, For so it was adjudged in the Council of Carthage, before re∣membred, Qui die solenni, praetermisse Ecclesiae solenni conventu, ad spectacula vadit, exconnnunicetur. He that upon a solemn day shall leave the service of the Church, to go unto the common shews, be he excommunicate: where by the way, this Canon reacheth unto those also who are offenders in this kind, as well on any of the

other Festivals, and solemn Days, as upon the Sunday: and therefore both alike considerable in the present business. But hereof, and the spectacula here prohibited, we shall have better opportunity to speak in the following Age. And here it is to be observed, that as St. Chrysostom before confessed it to be lawful for a man to look unto his worldly business, on the Lords day, after the Congregation was dismissed: so here the Fathers seem to dispense, who went unto the common shews, being worldly pleasures, though otherwise of no good name, as before we said, in case they did not pretermit Gods publick service. There fore we safely may conclude, that they conceived it not unlawful for any man to follow his honest pleasures, such as were harmless in themselves and of good report, after the breaking up of the Congregation. Of this sort questionless, were shooting, and all manly Exercises, walking abroad, or riding forth to take the Air, civil Discourse, good company, and inge∣nuous mirth: by any of which the spirits may be quickned, and the body strengthen∣ed. Whether that Dancing was allowed is a thing more questionable; and probably as the dancings were in the former times, it might not be suffered: nay, which is more, it had been infinite scandal to the Church, if they had permitted it. For we may please to know, that in the dancings used of old, throughout the principal Cities of the Roman Empire, there was much impurity and immodesty; such as was not to be beheld by a Christian eye. Sometimes they danced stark naked, and that not pri∣vately alone, but in publick Feasts. This Cicero objects against Lucius Piso, quod in convivie saltaret nudus; the same he also casts in the Teeth of Verres: and Dejotarus was accused of the like immodesty, whereof perhaps he was not guilty. As for the Women they had armed themselves with the like strange impudency, and though they danced not naked in the open streets, yet would be hired to attend naked at publick Feasts, and after prostitute themselves unto those Guests, for entertainment of the which, they were thither brought, whereof see Athenaeus Dipnos. l. 12. & Sue∣ton. in Tiberio, cap. 42.43. And for their dancings in the publick, they studied all those cunning and provoking Arts, by which they might entice young men to wan∣tonness, and inflame their lusts; using lascivious gestures, and mingling with their Dances most immodest Songs: nay, which is more than this, sometimes of purpose laying open to the eye and view of the Spectator, those parts which womanhood and common honesty would not have uncovered. Saint Ambrose so describes them, and from him we take it. An quicquam est tam pronum ad libidines, quam inconditis motibus, ea quae natura abscondit, vel disciplina nudavit, membrorum operta nudare, lu∣dere oculis, rotare cervicem, comam spargere? And in another place he is more particu∣lar, Mulieres in plateis inverecundos sub conspectu adolescentulorum intemperantium choros ducunt, jactantes comam, trahentes tunicas, scissae amictus, nudae lacertos, plaudentes ma∣nibus, personantes vocibus, saltantes pedibus, irritantes in se juvenum libidines motu hi∣strionico, petulanti oculo, dedecoroso ludibrio.

The Women, saith the Father, even in the sight of wanton and lascivious youths, dance immodest Dances, tossing about their hair, drawing aside their coats that so they might lay open what should not be seen; their garments open in many places for that purpose also, their Arms quite bare: clapping their Hands, capering with their Feet, chanting obscene and filthy Songs (for afterwards he speaks de obscoenis cantibus) finally stirring up the lusts of ungoverned men, by those uncomely motions, wanton looks, and shameful Spe∣ctacles.

Saint Basil in his Tract de luxu & ebrietate, describes them much after the same manner; whereof see that Father. Yet think not that all Women were so lewdly given, or so immodest in their dancings: but only common Women which most used those Arts to increase their custom, such as were mustered up by Strato King of the Sidonians, to attend his Banquetings; or such loose Trulls as Messalina, and others mentioned in the Poet, who practised those lascivious dances, to inflame their Paramours. Now to these common publick dancings, the people in the Roman Empire had been much accustomed, especially in their height of Fortune, wherein they were extreamly riotous and luxurious. And unto these too many innocent souls both young Men and women, in the first Ages of the Church used to repair sometimes for their Recreation, only to look upon the Sport: and seeing those un∣comely gestures, and uncivil sights, went back sometimes possessed with unchaste desires and loose affections, which might perhaps break out at last in dishonest actions. This made the Fathers of this Age, and of some that followed, inveigh, as generally against all dancings, as most unlawful in themselves; so more particularly, against the Sport it self, and beholding of the same, upon those days which were appointed

to Gods worship. And to these kind of dancings and to none but these, must we refer those declamations which are so frequent in their writings, whether in reference to the thing, or unto the times. Two only in this Century, have spoken of Dancing as it reflects upon the day: St. Chrysostom, and Ephrem Syrus. St. Chrysostom though last in time shall be first in place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Therefore, saith he, we ought to solemnize, this day with spiritual honour, not making riotous Feasts thereon, swimming in Wine, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 drinking to drunkenness, or in wanton dancings; but in relieving of our poor and distressed Brethren. Where note that I have rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not simply, dancing, but wanton dancing, ac∣cording to the nature of the word, which signifieth such dancings, as was mixt with Songs, according to the fashion at this time in use, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, choros agito, salto, tripudio, proprie cum canty, as in the Lexicon: and for the quality of the Songs, which in those times they used in dancing, that is shewn before, so that not dancing, simply, but im∣modest dancing, such as was then in use, is by him prohibited. And to that purpose Ephrem Syrus, if the work be his; Festivitates dominicas honorare contendite, &c. Endea∣vour carnestly, saith he, to honour the Lords day, not in a worldly sort, but after a spiritual manner, not as the Gentiles keep their Feasts, but as Christians should. A∣mongst which customs of the Gentiles that are there forbidden, one and the principal is this, non choreas ducamus, that we use no Dances, that is, no such immodest and un∣seemly dancings, as were most practised by the Gentiles, and could not stand with that discreet behaviour which pertained to Christians. This evident by that which Saint Ambrase tells us, Notum est omnibus, nugaces & turpes saltariones ab Episcopis so∣lere compesci: It is well known, sa th he, how carefully the Bishops do restrain all toying, light, and beastly kind of Dances. So that in case the dancings be not toy∣ing light, nor beastly, as were the Dances of the Gentiles whom they reprehended; neither the Fathers did intend them, nor the Rulers of the Church restrain them.

For the Imperial Constitutions of this present Age, [unspec X] they strike all of them upon one and the self-same string, with that of Constantine, before remembred; save that the Emperour Gratian, Valentinian and Theodosius, who were all partners in the Empire, set out an Edict to prohibit all publick shews upon the Sunday. Nullus die Solis spe∣ctaculum praebeat, nec divinam venerationem, confecta solennitate, confundat. Such was the Letter of the Law: which being afterwards enlarged by Theodosius the younger, who lived in the next Century, we shall meet with there. The other Edicts which concern the business that is now in hand, were only explanations and additions, un∣to that of Constantine: one in relation to the matter, the other in reference to the time. First in relation to the matter, whereas all Judges were restrained by the Law of Constantine, from sitting on that day, in the open Court, there was a clause, now added touching Arbitrators, that none should arbitrate any litigious Cause, or take cognizance of any pecuniary Business on the Sunday: Debitum publicum, privatumve nullus efflagitet: nec apud ipsos quidem arbitros, vel in judiciis flagitatos, vel sponte dele∣cios, ulla sit agnitio jurgiorum: a penalty being inflicted upon them that transgressed herein. This published by the same three Emperours, Honorius and Evodius, being that year Consuls, which was in Anno 384, as the former was. Afterwards Valenti∣nian and Valens Emperours were pleased to add, neminem Christianum ab exactoribus con∣veniri volumus; that they would have no Christians brought upon that day, before the Officers of the Exchequer. In reference to the time, it was thought good by Va∣lentinian, Theodosius and Arcadius, all three Emperours together, to make some other Festivals capable of the same exemption. For whereas formerly all the time of Har∣vest and of Autumn, was exempt from pleadings; as that the Calends of January or the New years-day, as now we call it, had anciently been honoured with the same immunity: these added thereunto, the days on which the two great Cities of Rome and Constantinople had been built; the seven days before Easter day and the seven that followed; together with every Sunday in its course; yea and the Birth-days of them∣selves, with those on which each of them had begun his Empire: Sanctos quoque Paschae dies qui septeno vel praecedunt numero vel sequuntur in eadem observatione nume∣ramus: necnon & dies Solis (so they call it all) qui repetito inter se calculo revolvun∣tur. Parem necesse est haberi reverentiam etiam nostris diebus, qui vel lucis auspicia, vel imperii ortus protulere. Dated VII. Id. Aug. Timasius and Promotus Consuls, which was 389. So that in this regard, the sacred Day had no more priviledg than the Civil, but were all alike; the Emperours day as much respected as the Lords.

Now as the Days were thus established, [unspec XI] so was the Form of Worship on those days established, brought unto more perfection than it had been formerly, when their As∣semblies were prohibited, and their Meetings dangerous, or at least not so safe and free as in this fourth Century. For in these times, if not before, the Priests that waited at the Altar, attired themselves in a distinct Habit at the Ministration, from what they were on other days: the colour white, and the significancy thereof to denote that Holiness wherewith the Priests of God ought to be apparelled; such as the Surplices now in use in the Church of England. Witness St. Hierom for the West, that in the ministration they used a different habit from that of ordinary times: Religio divina alterum habitum habet in ministerio, alterum in usu vitaque communi: So for the gencral he informs us. For the particular next in a reply unto Pelagius, who it seems disli∣ked it, He asks him what offence it could be to God, that Bishops, Priests, Deacons, or those of any other inferiour order, in administratione sacrificiorum candida veste pro∣cesserint, did in the ministration of the Eucharist bestir themselves in a white Vesture. And so St. Chrysostom for the East, telling the Priest of Antioch, now how high a Calling the Lord had called them; and how great power they had to repel unworthy men from the Lords Table: adds, That they were to reckon that for their Crown and glory, and not that they were priviledged to go about the Church in a white garment. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nor did the Priest only thus avow his calling. The people wanted not some outward signs and Ceremonies, wherewith to honour their Redeemer; and testifie unto the World that they were his servants: and that by bowing of the knee, which in those parts and times was the greatest sign, both of humility and subjection. Bowing the knee, in honour of their Saviour, at the name of Jesus; and reverently kneeling on their knees, when they received the Sacrament of the Lords Supper. Saint Ambrose tells us of the first, in his sixth Book de opere Hexaemeri, where speaking of the office of each several member, he makes the bowing of the knee at the name of Jesus, the proper duty of that part. Flexibile genu quo prae caeteris domini mitigatur offensa, &c. The knee saith he, is flexible, by which espe∣cially the anger of the Lord is mitigated, his displeasure pacified, and his grace ob∣teined. Hoc enim patris summi ergo filium donum est ut in nomine JESU omne genu curvetur. For this, saith he, did the most mighty Father give as a special gift to his only son, that at the name of Jesus every knee should bow. This makes the matter plain enough, we need go no further, yet somewhat to this purpose may be seen also in St. Hierom in his Comment on the 46. of Esay; For Kneeling or adoring at the in∣stant of receiving the holy Sacrament, the same St. Ambrose on those words, Adore his footstool, doth expound it thus. Per scabellum terra intelligitur, per terram autem caro Christi, quam hodie quoque in mysteriis adoramus. By the footstool here, we are to understand the Earth, and by the Earth the flesh of Christ, which we adore in the holy Mysteries: which plainly shews what was the custom of these times. And so St. Chrysostom tells his Audience, that the great King hath made ready his Table, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the Angels ministring at the same, the King himself in presence, why then stand they still? In case they are provided of a wedding gar∣ment, why do they not fall down, and then communicate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Adora & communica as the Latin renders it. Where that the word adoration seem a little strange, we may take notice that it is so used by Bishop Jewel. The Sacrament, saith he, in that sort i.e. in respect of that which they signifie, and not in respect of that which they are in themselves, are the flesh of Christ and are so un∣derstood, and believed and adored. And in another place of the same 8. Article, Nor do we only adore Christ, as very God; but we do also worship and reverence the Sacrament, and holy Mysteries of Christs Body: yet so that we adore them not with godly honour, as we do Christ himself: So more hereof in Cyril, Bishop of Hierusalem, Catech 5. where adora. is expresly mentioned: and for the close of all, that which is told us by Saint Austin, how in his time the Gentiles charged it on the Christians, that they did worship Ceres and Bacchus; which was occasioned questionless by reason of their kneeling or adoring, when they received the Bread and Wine in the holy Sacrament. Not that this use of kneeling or adoring, was not more ancient in the Church, for such a custom may be gathered both out of Origen and Tertullian, in the Age before: but that this Age affords us the most clear and perfect evidence, for the proof thereof. So for the Musick used in the Congregation, it grew more exquisite in these times, than it had been formerly: that which before was only a melodious kind of pronunciation, being

now ordered into a more exact and artificial Harmony. This change was principally occasioned by a Canon of the Council of Laodicea, in the first entrance of this Age. For where before it was permitted unto all promiscuously to sing in the Church, it was observed that in such dissonancy of Voices, and most of them unskilful in the notes of Musick, there was no small jarring and unpleasant sounds. This Council there∣upon ordained, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that none should sing hereafter in the Congregation, but such as were Ca∣nonically appointed to it, and skilful in it. By means whereof before the shutting up of this fourth. Century the Musick of the Church, became very perfect and harmo∣nious; suavi & artificiosa voce cantata, as St. Austin tells us. So perfect and harmo∣nious, that it did work exceedingly on the affections of the Hearers, and did movere animos ardentius in flammam pietatis, inflame their minds with a more lively flame of Piety; taking them Prisoners by the ears, and so conducting them unto the glories of Gods Kingdom. Saint Austin attributes a great cause of Conversion, to the power thereof, calling to mind those frequent tears quas fudi ad cantus Ecclesiae tuae, which had been drawn from him by this sacred Musick; by which his soul was humbled, and his affections raised to an height of godliness. The like he also tells us, in his ninth Book of Confessions, and sixth Chapter. Nor doubt we but it did produce the same effect on divers others; who coming to the Churches, as he then did, to be partakers of the Musick return'd prepared in mind, and well disposed in their in∣tentions, to be converted unto God. Now that the Church might be frequented at the times appointed, and so all secret Conventicles stopped, in these divided times wherein so many Heresies did domineer; and that the itching ears of men might not persuade them to such Churches where God had not placed them, so to discourage their own proper Minister: it pleased the Fathers in the Council of Saragossa, Anno 368. or thereabouts, to decree it thus. First, Ne latibulis cubiculorum & montium ha∣bitent qui in suspicionibus perseverent; that none who were suspected (of Priscillianism, which was the humour that then reigned) should lurk in secret corners, either in Houses or in Hills; but follow the example and direction of the Priests of God. And secondly, ad alienas villas agendorum conventuum causa, non conveniant; that none should go to other places, under pretence of joyning there to the Assembly, but keep them∣selves unto their own. Which prudent Constitutions, upon the self-same pious grounds are still preserved amongst us in the Church of England.

Thus do we see upon what grounds the Lords day stands; [unspec XII] on custom first, and voluntary consecration of it to religious Meetings; that custom countenanced by the Authority of the Church of God, which tacitely approved the same; and finally confirmed and ratified by Christian Princes throughout their Empires. And as the day, so rest from Labours and restraint from Business upon that day, received its greatest strength from the supream Magistrate, as long as he reteined that Power which to him belonged, as after from the Canons and decrees of Councils, the Decre∣tals of Popes, and Orders of particular Prelates, when the sole managing of Eccle∣siastical affairs was committed to them. I hope it was not so with the former Sabbath, which neither took original from custom, that people being not so forward to give God a day; nor required any countenance or authority from the Kings of Israel to confirm and ratifie it. The Lord had spoken the word, that he would have one day in seven, precisely the seventh day from the Worlds Creation, to be a day of rest unto all his people: which said, there was no more to do, but gladly to submit and obey his pleasure; nec quicquam reliquum erat praeter obsequii gloriam, in the greatest Prince. And this done all at once, not by degrees, by little and little, as he could see the people affected to it, or as he found it fittest for them; like a probation Law made to continue till the next Session, and then on further liking, to hold good for ever; but by a plain and peremptory Order that it should be so, without further trial. But thus it was not done in our present Business. The Lords day had no such command that it should be sanctified, but was left plainly to Gods people, to pitch on this, or any other, for the publick use. And being taken up amongst them, and made a day of meeting in the Congregation for religious Exercises; yet for 300 years there was neither Law to bind them to it, nor any rest from labour or from worldly businesses required upon it. And when it seemed good unto Christian Princes, the nursing Fathers of Gods Church, to lay restraints upon their people, yet at the first they were not general: but only thus, that certain men in cetrain places should lay aside their ordinary and daily works, to attend Gods service in the Church; those whose

employments were most toilsome, and most repugnant to the true nature of a Sabbath, being allowed to follow and pursue their labours, because most necessary to the Com∣mon-wealth. And in following times, when as the Prince and Prelate, in their se∣veral places, indeavoured to restrain them from that also, which formerly they had permitted, and interdicted almost all kind of bodily labour upon that day; it was not brought about without much strugling, and on opposition of the People: more than a thousand years being past, after Christs Ascension, before the Lords day had at∣tained that state in which now it standeth, as will appear at full in the following story. And being brought unto that state, wherein now it stands, it doth not stand so firmly, and on such sure grounds, but that those powers which raised it up, may take it lower if they please, yea, take it quite away, as unto the time, and settle it on any other day, as to them seems best, which is the doctrine of some School-men, and divers Protestant Wri∣ters of great name and credit in the world: A power which no man will presume to say was ever challenged by the Jews over the Sabbath. Besides, all things are plainly contrary in these two days, as to the purpose and intent of the Institution. For in the Sabbath, that which was principally aimed at, was rest from labour, that nei∣ther they, nor any that belonged unto them, should do any manner of work upon that day, but sit still and rest themselves. Their meditating on Gods Word, or on his good∣ness, manifested in the worlds Creation, was to that an accessory; and as for reading of the Law in the Congregation, that was not taken up in more than a 1000. years after the Law was given; and being taken up, came in by Ecclesiastical Ordinance only, no Divine Authority. But in the Institution of the Lords day, that which was prin∣cipally aimed at, was the performance of religious and Christian duties, hearing the Word, receiving of the Sacraments, praising the Lord for all his mercies, and praying to him joyntly with the Congregation for the continuance of the same rest and cessa∣tion from the works of labour, came not in till afterwards; and then but as an ac∣cessory to the former duties, and that not setled and established in 1000 years, as before was said; when all the proper and peculiar duties of the day had been at their perfection a long time before. So that if we regard either Institution, or the Autho∣rity by which they were so instituted; the end and purpose at the which they princi∣pally aimed, or the proceedings in the setling and confirming of them; the difference will be found so great, that of the Lords day no man can affirm in sense and reason, that it is a Sabbath, or so to be observed, as the Sabbath was.

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

• 1. In what estate the Lords day stood in S. Austius time.
• 2. Stage-plays, and publick shews prohibited on the Lords day, and the other holy-days by Imperial Edicts.
• 3. The base and beastly nature of the Stage-plays at those times in use.
• 4. The barbarous and bloody quality of the Spectacula, or shews at this time prohi∣bited.
• 5. Neither all civil business, nor all kind of pleasure restrained on the Lords day by the Emperour Leo, as some give it out. The so much cited Canon of the Council of Mascon proves no Lords day Sabbath.
• 6. The French and Spaniards in the sixth Age begin to Judaize about the Lords day, and of restraint of Husbandry on that day, in that Age first thought of.
• 7. The so much cited Canon of the Council of Mascon proves no Lords day Sabbath.
• 8. Of publick honours done in these Ages to the Lords day by Prince and Prelate.
• 9. No Evening Service on the Lords day, till these present Ages.
• 10. Of publick Orders now established for the better regulating of the Lords day-meetings.
• 11. The Lords day not more reckoned of than the greater Festivals; and of the other holy∣days in these Ages instituted.
• 12. All business and recreation not by Law prohibited, are in themselves as lawful on the Lords day as on any other.

WE are now come unto the times wherein the Church began to settle, [unspec 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

those times wherein the troubles which before distracted her peace and quiet, being well appeased, all things began to grow together in a perfect harmony; what time the 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

Sabbath 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, [unspec 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

another 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, [unspec 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, [unspec 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

nature: 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.

What, saith the Father, can be told that is more cruel, more inhumane. Murder is grown into an Art, and they that kill most, have the greatest honour. And so indeed they had, there being Rewards designed for them, that came off with victory:

liberty, if they had 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

too 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, [unspec 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,

ad 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 〉〈 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, [unspec 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,

or 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, [unspec 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

their 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, [unspec 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

parcel 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: [unspec 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.

Well then, the Bells are rung, and all the people met together: [unspec 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 〉〈 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; [unspec 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,

sport; 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.

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

• 1. Pope Gregories care to set the Lords day free from Jewish rigours, at that time obtruded on the Church.
• 2. Strange fancies taken up by some about the Lords day, in these darker Ages.
• 3. Scriptures and Miracles in these times found out, to justifie the keeping of the Lords day holy.
• 4. That in the judgment of the most learned in these six Ages, the Lords day hath no other ground, than the Authority of the Church.
• 5. With how much difficulty the people of these times were barred from following their Husbandry and Law-days, on the Lords day.
• 6. Husbandry not restrained on the Lords day in the Eastern parts, until the time of Leo Philosophus.
• 7. Markets and Handierafts restrained with no less opposition, than the Plough and Pleading.
• 8. Several casus reservati in the Laws themselves wherein men were permitted to attend those businesses on the Lords day, which the laws restrained.
• 9. Of divers great and publick actions done in these Ages: on the Lords day.
• 10. Dancing, and other sports no otherwise prohibited on the Lords day, than as they were an hindrance to Gods publick Service.
• 11. The other Holy days as much esteemed of, and observed as the Lords day was.
• 12. The publick hallowing of the Lords day, and the other Holy days in these pre∣sent Ages.
• 13. No Sabbath all these Ages heard of, either on Saturday or Sunday; and how it stood with Saturday in the Eastern Churches.

WE are now come to the declining Ages of the Church after the first 600 years were fully ended, and in the entrance on the seventh, [unspec I] some men had gone about to possess the people of Rome with two dangerous fancies; one, that it was not lawful to do any manner of work upon the Saturday, or the old Sabbath, ita ut die Sabbati aliquid operari prohiberent; the other, ut dominicorum die nullus debeat la∣rari, that no man ought to bathe himself on the Lords day, or their new Sabbath. With such a race of Christned Jews, or Judaizing Christians was the Church then troubled. Against these dangerous Doctrines did Pope Gregory write his Letter to the Roman Citizens; stiling the first no other than the Preachers of Antichrist: one of whose properties it shall be, that he will have the Sabbath and the Lords day both so kept, as that no manner of work shall be done on either; qui veniens, diem Sabbatum atque dominicum, ab omni faciet opere custodire, as the Father hath it. Where note, that to compell or teach the people, that they must do no manner of work on the Lords day, is a mark of Antichrist. And why should Antichrist keep both days in so strict a manner? Because, saith he, he will persuade the people that he shall die and rise again; therefore he means to have the Lords day in especial honour; and he will keep the Sabbath too, that so he may the better allure the Jews to adhere unto him. Against the other he thus reasoneth. Et si quidem pro luxuria, & voluptate, quis la∣vari appetit, hoc fieri nec reliquo quolibet die concedimus, &c. If any man desires to bathe himself, only out of a luxurious and voluptuous purpose (observe this well) this we conceive, not to be lawful upon any day: but if he do it only, for the neces∣sary refreshing of his body, then neither is it fit it should be forbidden upon the Sunday. For if it be a sin to bathe, or wash all the body on the Lords day; then must it be a sin, to wash the face upon that day: if it be lawful to be done in any part, why then, necessity requiring, is it unlawful for the whole. It seems then by St. Gregories doctrine, that in hot weather, one may lawfully go into the water, on the Lords day, and there wade or swim, either to wash or cool his body, as well as upon any other. Note also here, that not the quality of the day, but the condition of the thing is to be considered, in the denominating of a lawful or unlawful Act: that things unlawful in themselves, or tending to unlawful ends are unfit for all days; and that whatever thing is fit for any day, is, of it self, as fit for Sunday. Finally he concludes with this, Dominicorum vero die à labore terreno cessandum est, &c. We ought to rest indeed on the Lords day from earthly labours, and by all means to abide in prayers; that if by humane negligence, any thing hath escaped in the six former days, it may be expiated by our prayers on the day of the Resurrection. This was the salve, by him applyed to those dangerous sores, and such effect it wrought upon them, that for the present, and long after we find not any that prohibited working on the Saturday. But at the last, it seems some did; who thereupon were censured and condemned by another Gregory, of that name the seventh. Damnavit docentes, non licere die Sabbati operas facere; as the Law informs us, De consecratione distinct. 3. cap. Pervenit. But this was not till Anno 1074. or after, almost 500 years after the times where now we are. As for the other fancy, that of not going to the Bathes on the Lords day, it seems he crushed that too, as for that particular: though otherwise, the like conceits did break out again, as men began to entertain strange thoughts, and superstitious doctrines, about this day; especially in these declining Ages of the Church, wherein so many errours both in faith and manners, did in fine defile it, that it was black indeed, but with little comliness. The Church, as in too many things, not proper to this place and purpose, it did incroach upon the Jew; much of the cere∣monies and Priestly habit in these times established being thence derived: so is it not to be admired, if in some things, particular both Men and Synods began to Judaize, a little, in our present business; making the Lords day no less rigidly to be observed, than the Jewish Sabbath, if it were not more.

For in the following Age, and in the latter end thereof, [unspec II] when Learning was now almost come to its lowest ebb; there was a Synod held at Friuli, by the command of Pepin then King of France; a Town now in the Territory of the State of Venice. The principal motive of that meeting, was to confirm the doctrine of the holy Tri∣nity, and the incarnation of the Word; which in those times had been disputed. The President thereof, Paulinus, Patriarch of Aquilegia: Anno 791. of our Redemption. There, in relation to this day, it was thus decreed. Diem dominicum inchoante noctis initio, i.e. vespere Sabbati, quando signum insonuerit, &c. We constitute and appoint that all Christian men (that is to say, all Christian men who lived within the Canons reach)

should with all reverence and devotion honour the Lords day, beginning on the Evening of the day before, at the first ringing of the Bell; and that they do abstain therein, especially from all kind of sin, as also from all carnal acts, Etiam à propriis conjugibus, even from the com∣pany of their Wives, and all earthly labours; and that they go unto the Church devoutly, lay∣ing aside all suits of Law, that so they may in love and charity praise Gods name together. You may remember that some such device as this was fathered formerly on Saint Austin, but with little reason. Such trim conceits as these had not then been thought of. And though it be affirmed in the preamble to these constitutions, nec novas regu∣las instituimus, nee supervacuas rerum adinventiones inbianter sectamur; that they did nei∣ther make new rules, or follow vain and needless fancies: Sed sacris paternerum Can••∣num recensitis soliis, &c. But that they took example by the antient Canons; yet look who will into all Canons of the Church for the times before, and he shall find no such example. For my part, I should rather think that it was put into the Canon in suc∣ceeding times, by some misadventure; that some observing a restraint, ab omni opere carnali, of all carnal acts, might, as by way of question, write in the Margin, etian à proprtir conjugibus, from whence, by ignorance, or negligence of the Collectors, it might be put into the Text. e if it were so passed at first, and if it chance that any be so minded, (and some such there be) as to conceive the Canon to be pure and prous; and the intent thereof not to be neglected: They are to be advertised that the Holy-days must be observed in the self same manner. It was determined so before by the false Saint Austin. And somewhat to this purpose saith this Synod now, that all the greater Festivals must with all reverence be observed and honoured; and that such Holy-days as by the Priests were bidden in the Congregation, Omnibus modis sunt custodienda, were by all ways and means to be kept amongst them; that is, by all those ways and means which in the said Canon were before remembred. In this the Christian plainly out-went the Jew; amongst whose many superstitions there is none such found. 'Tis tre indeed, the Jews accounted it unlawful to marry on the Sabbath-day or on the Evening of the Sabbath, or on the first day of the week; lest (say the Rabbins) they should pollute the Sabbath by dressing Meat. Conformably where∣unto, it was decreed in a Synod held in Aken, or Aquisgranum, Anno 833. nec nuptias pro reverentia tantae solennitatis celebrari visum est, that in a reverence to the Lords day, it should no more be lawful to Marry, or be Married upon the same. The Jews, as formerly we shewed, have now by order from their Rabbins, restrained themselves on their Sabbath day from knocking with their hands upon a table to still a child; from making figures in the air, or drawing letters in the ground, or in dust and ashes, and such like niceties. And some such teachers, Olaus King of Norway, had no question met with, Anno 1028. For being taken up one Sunday in some serious thoughts, and having in his hands a small walking stick, he took his knife and whitled it, as men do sometimes, when as their minds are troubled, or intent on business. And when it had been told him, as by way of jest, how he had trespassed therein against the Sabbath, he gathered the small chips together, put them upon his hand, and set fire unto them: Ʋt in se ulcisceretur, quod contra divinum praeceptum incautus admisisset; that so, saith Crantzius, he might avenge that on himself, which unawares he had committed a∣gainst Gods Commandment. Crantzius, it seems, did well enough approve the solly; for in the entrance on this story, he reckoneth this inter alia virtutum suarum praeconia, amongst the monuments of his piety, and sets it up as an especial instance of that Princes sanctity. Lastly, whereas the modern Jews are of opinion, that all the while their Sabbath lasts, the souls in Hell have liberty to range abroad, and are released of all their torments: So, lest in any superstitious fancy they should have preheminence, it was delivered of the souls in Purgatory, by Petrus Damiani, who lived in Anno 1056. Dominico die refrigerium poenarum habuisse, that every Lords day they were manumitted from their pains, and fluttered up and down the lake Avernus, in the shape of Birds.

Indeed the marvel is the less, [unspec III] that these and such like Jewish fancies should in those times begin to shew themselves in the Christian Church; considering that now some had begun to think that the Lords day was founded on the fourth Commandment; and all observances of the same, grounded upon the Law of God. As long as it was taken only for an Ecclesiastical Institution, and had no other ground upon which to stand, than the Authority of the Church, we find not any of these rigours annexed unto it. But being once conceived to have its warrant from the Scripture, the Scrip∣ture presently was ransacked, and whatsoever did concern the old Jewish Sabbath was applied thereto. It had been ordered formerly that men should be restrained on the

Lords day from some kind of labours, that so they might assemble in the greater num∣ber; the Princes and the Prelates both conceiving it convenient that it should be so. But in these Ages there were Texts produced, to make it necessary. Thus Clotaire, King of France, grounded his Edict of restraint from servile labours on this day, from the holy Scripture: quia hoc lex prohibet, & sacra Scriptura in omnibus contradicit, be∣cause the Law forbids it, and the holy Scripture contradicts it. And Charles the Great builds also on the self same ground, Statuimus secundum quod in lege dominus praecepit, &c. We do ordain according as the Lord commands us, that on the Lords day none presume to do any servile business. Thus finally the Emperour Leo Philosophus in a constitution to that purpose, of which more hereafter, declares that he did so de∣termine, secundum quod Sp. Sancto ab ipsoque institutis Apostolis placuit, according to the dictate of the Holy Ghost, and the Apostles by him tutored. So also when the Fa∣thers of the Church had thought it requisite, that men should cease from labour on the Saturday in the afternoon, that they might be the better fitted for their devotions the next day, some would not rest till they had found a Scripture for it. Observemus diem dominicum fratres, sicut antiquis praeceptum est de Sabbato, &c. Let us observe the Lords day, as it is commanded, from even to even shall ye celebrate your Sabbath. The 251. Sermon inscribed de tempore, hath resolved it so. And lastly, that we go no further, the superstitious act of the good King Olaus, burning his hand, as formerly was re∣lated, was then conceived to be a very just revenge upon himself, because he had of∣fended, although unaware, contra divinum praeceptum, against Gods Commandment. Nor were these rigorous fancies left to the naked world, but they had miracles to confirm them. It is reported by Vincentius and Antoninus, that Anstregisilus, one that had probably preached such doctrine, restored a Miller by his power, whose hand had cleaved unto his Hatchet, as he was mending of his Mill on the Lords day, for now you must take notice that in the times in which they lived, grinding had been prohibited on the Lords day, by the Canon Laws. As also how Sulpitius had caused a poor mans hand to wither, only for cleaving wood on the Lords day (no great crime assuredly, save that some parallel must be found for him that gathered sticks on the former Sabbath) and after on his special goodness made him whole again. Of these, the first was made Arch-Bishop of Burges, Anno. 627. Sulpitius being Successor unto him in his See, and as it seems too in his power of working miracles. Such miracles as these, they who list to credit, shall find another of them in Gregorius Turonensis, Miracul. l. 1. c. 6. And some we shall hereafter meet with when we come to England, forged purposely, as no doubt these were, to countenance some new device about the keeping of this day, there being no new Gospel Preached, but must have miracles to attend it, for the greater state.

But howsoever it come to pass, that those four Princes, especially Leo, [unspec IV] who was him∣self a Scholar, and Charles the Great, who had as learned men about him, as the times then bred, were thus persuaded of this day, that all restraints from work and labour on the same, were to be found expressly in the Word of God; yet was the Church and the most Learned men therein of another mind. Nor is it utterly im∣possible, but that those Princes might make use of some pretence or ground of Scrip∣ture, the better to incline the People to yield obedience unto those restraints which were laid upon them. First for the Church, and men of special eminence in the same for place and learning, there is no question to be made, but they were otherwise per∣suaded. Isidore, Arch-Bishop of Sevil, who goes highest, makes it an Apostolical Sanction only, on divine commandment; a day designed by the Apostles for reli∣gious exercises, in honour of our Saviours Resurrection on that day performed. Di∣em dominicum Apostolì ideo religiosa solennitate sanxerunt, quia in eo redemptor noster à mortuis resurrexit. And adds, that it was therefore called the Lords day, to this end and pur∣pose, that resting in the same from all earthly acts, and the temptations of the world, we might intend Gods holy worship; giving this day due honor for the hope of the resurrection, which we have therein. The same verbatim is repeated by Beda, lib. de Offic. and by Rabanus Maurus lib. de institut. Cleric. l. 2. c. 24. and finally by Alcuinus de divin. Offic. cap. 24. which plainly shews that all those took it only from an Apostolical usage, an observation that grew up by custom, rather than upon commandment. Sure I am that Alcuinus, one of principal credit with Charles the Great, who lived about the end of the eighth Century, as did this Isidore, in the beginning of the se∣venth, saith clearly, that the observation of the former Sabbath had been translated very fitly to the Lords day, by the custom and consent of Christian people. For speak∣ing how the Sabbath was accounted holy in the former times, and that the Jews

resting thereon, from all manner of work, did only give themselves to meditation and to fasting; he adds, cujus observationem mos Christianus ad diem dominicum competentius transtulit. Where plainly mos Christianus doth imply no precept, no order or com∣mand from the Apostles, that it should be so, and much less any precept in the Old Testament, which should still oblige. And sure I am, Rabanus Maurus speaks only as by way of exhortation, and not armed with any warrant from the Apostles, or other argument from Scripture: Where he adviseth us, à vespera diei Sabbati usque ad vespe∣ram diei dominici, sequestrati à rurali opere & omni negotio, solo divino cultui vacemus: Where no man will presume to say, that either rest from Husbandry, and such other business, or the beginning of the Lords day on the Eve before, were introduced by any precept of the Apostles; considering how long it was, before either of them had been used in the Christian Church. And so Hesychius, Bishop of Hierusalem, who flou∣rished at the self same time with Isidore, speaks of it only as a custom, or a matter of fact, descending by tradition from the Apostles. Apostolorum sequentes traditionem, diem dominicum conventibus divinis sequestramus; which was the most that he could say, for the original thereof, indeed who could more. And as for Isidore himself, whom the others followed, it's clear that they esteemed the Lords day for no other than a com∣mon Holiday; by far inferior unto Ester. Pascha festivitatum omnium prima est. Then followeth Pentecost, Epiphany, Palm-sunday, Maunday-thursday, and in the last place, Dies dominicus, the Lords day. Which questionless he had not placed in so low a room, had he conceived it instituted by any precept, or injunction of those blessed Spirits. So in a Council held at Paris, Anno 829. it was determined positively, that keeping of the Lords day had no other ground than custom only; and that this custom did de∣scend ex Apostolorum traditione, immo ecclesiae autoritate, at most from Apostolical tradi∣tion, but indeed rather from the Authority of holy Church. And whereas Courts of Law, or Law days, had formerly been prohibited on this day, that so men might in peace and concord go to Church together: the several Councils, that of Friburg, Anno 895. and that of Erpford, Anno 932. though then the times were at the darkest; ascribe it not to any Law or Text of Scripture, but only to the anient Canons. Se∣cundùm sanctorum statuta patrum, saith the first, Can. 26. Secundùm Canonicam institu∣tionem, saith the second, Cap. 2. And howsoever some have said that Alexander Pope of Rome, of that name the third, refers the keeping of the Lords day to divine com∣mandment; yet they that look upon him well, can find no such matter. He saith in∣deed that both the Old and New Testament depute the seventh day unto rest, but for the keeping of it holy, both that and other days appointed for Gods publick ser∣vice, ecclesia decreverit observanda; that he ascribes alone to the Churches order. De∣cret. l. 2. tit. 9. de feriis. cap. 3. The like may be affirmed also of restraint from labout, that it is grounded only on the Authority of the Church, and Christian Princes; how∣ever in some regal and imperial Edicts there be some shew or colour added from the Law of God.

I say some shew or colour added from the Law of God. [unspec V] For as before I said, it is not utterly impossible, but that those Princes might make use of some pretence or shew of Scripture, the better to incline the People to yield obedience unto those restraints which were laid upon them. The Synod held at Mascon, and that in Auxerre, both before remembred, expresly had prohibited all works of Husbandry on this day; the former having added for inforcing of it, not only Ecclesiastical censures, but corporal and civil punishments. But yet this was not found enough to wean the people from their works, their ordinary labours used before, upon that day, and it is no marvel. The Jews were hardly brought unto it, though they had heard God thundring from the holy mountain, that they should do no manner of work upon their Sabbath: It being added thereunto, that whosoever should offend therein, the should die the death. And certainly it was very long before either Prince or Prelate, or both joyned together, with all their power and policy could prevail upon them; either to lay aside their labours, or forbear their Law days, as may appear by many several Edicts of Emperours, de∣crees of Popes, and Canons of particular Councils, which have successively been made in restraint thereof. The Synod of Chalons, Anno 662. wherein were 44. Bishops, and amongst them S. Owen, Arch-Bishop of Roman, concluded as had been before, [non nova condentes sed vetera renovantes] that on the Lords day no man should presume to Sow or Plough, or Reap, vel quicquid ad ruris culturam pertinet, or deal in any thing that be∣longed to Husbandry; and this on pain of Ecclesiastical censure and correction. But when this did no good, Clothaire the third of France, (for he I think it was who set out

that Law) beginning with the Word of God, and ending with a threat of severe chastisement, doth command the same. Die dominico nemo servilia opera praesumat facere, quia hoc lex prohibet, & sacra Scriptura in omnibus contradicit, as before was said. If any do offend herein, in case he be a Bond-man, let him be soundly hastinadoed; in case a Free∣man, let him be thrice admonished of it; if he offend again, the third part of his patrimony was to be confiscated: and finally if that prevailed not, he was to be convented before the Governour, and made a Bondslave. So for the Realm of Germany, a Council held at Din∣gulofinum, in the lower Bavaria, Anno 772. did determine thus. Festo die Solis, ocio di∣vino intentus, prophanis negotiis abstineto;

Upon the Sunday (so they call it) let every man abstain from prophane employments, and be intent upon Gods worship: If any man shall work his Cart this day, or busie himself in any such like work, jumenta ejus publica sunto, his Teem shall presently be forseited to the publick use: And if stubbornly they persist to provoke Gods anger, be they sold for Bond-men.

So Aventine reports the Canon. And somewhat like to this was ordered by Theodorius King of the Bavarians, viz. Si quis die dominico, &c. If any man upon the Lords day shall yoak his Oxen, and drive forth his wain, dextrum bovem perdat, his right hand Oxe shall be forthwith forfeit; if he make Hay or carry it in; if he now Corn or carry it in, let him be once or twice admonished; and if he amend not thereupon, let him receive no less than 50 stripes: Yet notwithstanding all this care, when Charles the Great, being King of France, had mastered Germany, which was 789. or thereabouts, there had been little reformation in this point amongst them. Therefore that Prince first published his own Regal Edict, grounding himself secundum quod in lege praecepit dominus, upon the pre∣script of Gods Law, and there commands that all men do abstain from the works of Husbandry. Which Edict, since it speaks of more particulars at that time prohibited, we will speak more thereof anon. That not prevailing, as it seems, he caused five se∣veral Synods to be assembled at one time, Anno 813. at Mentz, at Rhemes, at Tours, at Chalons, and Arles; in all of which, it was concluded against the Husband-man, and many others more, as we shall see in the next Section. And yet we find some grudging still of the old disease, as is apparent by a Synod held at Rome, Anno 826. under Eugenius the second, chap. 30. another in the same place, Anno 853. under Leo the fourth, Can. 30. the like in that of Compeigne held by Alexander the third, what time he lived an exile in the Realm of France. So for restraint of Law days, or Courts of judgment, those chiefly that determined of mens lives; it was not brought about in these Western parts without great difficulty. Witness, besides the several Imperial Edicts before remembred, Conc. Mogunt. Anno. 813. Can. 37. Rhemens. Can. 35. Tu∣ronens. Can. 40. Arelatens. Can. 16. being four of those Councils which were called by Charles, as before was said; as also that of Aken, Anno 836. Can. 20. And though it was determined in the Roman Synod, under Leo the fourth, that no suspected person should receive judgment on that day; a clause being added in the Can••••; legibus infir∣mari judicium eo die depromptum, that all Acts sped upon that day, were void in Law: yet more than 300 years after it was so resolved of, was Alexander the third in Council of Compeigne before remembred, enforced particularly to revive it, and then and there to set it down, Ne aliquis ad mortem vel ad poenam judicetur, that no man should upon that day be doomed to death, or otherwise condemned unto bodily punishment. So difficult a thing it was to wean the People from their labours, and other civil business, unto which they had been accustomed; there being nothing to inforce or induce them to it but humane authority.

On the same reason as it seems, Leo Philosophus, Emperour of Constantinople, [unspec VI] did make use of Scripture; when in conformity with the Western Churches he purposed to restrain the works of Husbandry, on that day; which till his time had been permitted. The Emperour Constantine had ordained, as before was shewn, that all Artificers, and such as dwelt in Cities, should on the Sunday leave their trades; but by the same Edict gave licence to the Husbandman to pursue his business, as well upon that day as on any other. But contrary this Leo, surnamed Philosophus (he began his Reign, Ann 886.) grounding himself, for so he tells us, on the Authority of the Holy Ghost, and of the Apostles; (but where he sound that warrant from the Holy Ghost, and from the holy Apostles, that he tells us not) restrained the Husbandman from his work, as well as men of other callings. Nicephorus mistakes the man, and attributes it to the former Leo, whom before we spake of in our fourth Chapter. Quo tempore primus etiam Leo constitutione lata, ut dies dominicus ab omnibus absque labore omni, per ocium transigeretur, festusque & venerabilis esset, quemadmodum & divis Apostolis visum est, praecepit. Where

the last clause with the substance of the Edict, make the matter plain, that he mistook the man, though he hit the busineses: the former Leo, using no such motive in all his Edict. But take it from the Emperour himself, who having told us first that the Lords day was to be honoured with rest from labour; adds next, that he had seen a Law (he means that of Constantine) quae non omnes simul operari prohibendos nonnullosque uti operentur indulgendum censuit; which having not restrained all works, but permitted some, did upon no sufficient reason dishonour that so sacred day. Then followeth. Statuimus nos etiam, quod Sp. Sancto ab ipsoque institutis Apostolis placuit, ut omnes in die sacro, &c. à labore vacent. Neque Agricolae, &c. It is our will, saith he, according to the true meaning of the Holy Ghost, and of the Apostles by him directed, that on that sacred day, whereon we were restored unto our integrity, all men should rest themselves and surcease from labour; nei∣ther the Husbandmen nor others, putting their hand that day to prohibited work. For if the Jews did so much reverence their Sabbath, which only was a shadow of ours, are not we which inhabit light and the truth of grace, obliged to honour that day which the Lord hath ho∣noured, and hath therein delivered us, both from dishonour and from death? Are not we bound to keep it singularly and inviolably sufficiently contented with a liberal grant of all the rest; and not encroaching on that one which God hath chosen for his service? Nay, were it not a retchless slighting and contempt of all Religion, to make that day common, and think that we may do thereon as we do on others? So far this Emperour determins of it first, and dis∣putes it afterwards. I only note it for the close, that it was near 900 years from our Saviours birth, if not quite so much, before restraint of Husbandry on this day had been first thought of in the East; and probably being thus restrained, did find no more obedience there than it had done before in the Western parts.

As great a difficulty did it prove to restrain other things in these times projected, although they carried it at the last. [unspec VII] The Emperour Constantine had before commanded that all Artificers in the Cities should surcease from labour on the Lords day, as well as those whom he imployed in his seats of justice; and questionless he found obedience answerable to his expectation. But when the Western parts became a prey to new Kings and Nations, and that those Kings and Nations had admitted the Laws of Christ; yet did they not conceive it necessary to submit themselves to the Laws of Con∣stantine, and therefore followed their imployments, as before they did. And so it stood until the time of Charles the Great, who in the year 789. published his regal Edict in this form that followeth. Statuimus, secundum quod & in lege dominus prae∣cepit, &c. We do ordain, according as it is commanded in the Law of God, that no man do any servile work on the Lords day. This in the general had been before commanded by his Father Pepin, in the Council holden in Friuli, but he now explicates himself in these parti∣culars. That is to say, that neither men imploy themselves in works of Husbandry, in dressing of their Vines, ploughing their Lands, making their Hay, fencing their grounds, grubbing of felling Tre•••• working in Mines, building of Houses, planting their Gardens, nor that they plead that day, or go forth on hunting;and that it be not lawful for the Women to weave, or dress cloth, to make Garments, or Needle work, to card their Wool, beat Hemp, wash Cloaths in publick, or sheer Sheep; but that they come unto the Church to divine ser∣vice, and magnifie the Lord their God for those good things which on that day he hath done for them. After considering with himself that Fairs and Markets on this day were an especial means to keep men from Church, he set out his Imperial Edict, de nundinis non concedendis, as my Author tells me. Nor did he trust so far to his own Edict, as not to strengthen it, (as the times then were) by the Authority of the Church, and therefore caused those five Councils before remembred, to be Assembled at one time; in four of which it was determined against all servile works and Law days, as also ut mercatus in iis minime sit, Concil. Mogunt. Can. 37. ne mercata excerceant, Remens. can. 35. and so in those of Tours, 40. and Arles 16. That of Chalons, which was the fifth, did only intimate, that whereas the Lords day had been much neglected, the better keep∣ing of the same was to be established authentica constitutione, by some Authentical con∣stitution of the Emperour himself. But whatsoever care this Emperour took to see his will performed, and the Lords day sanctified, it seems his Successour Ludovicus, was remiss enough; which being found, as found it was, the People fell again to their for∣mer labours, Ploughing and Marketting, and Law-days, as before they did. The Council held at Paris, Anno 829. which was but sixteen years after the holding of the aforesaid Synods, much complains thereof; and withal adds, that many of the Pre∣lates assembled there, knew both by same and by their own proper knowledge, quos∣dam in hoc dit ruralia opera e••cercentes, fulmine interemptos, that certain men following

their Husbandry on that day, had been killed with lightning, and others with a strange convul∣sion of their joints, had miserably perished: whereby say they, it is apparent, that God was very much offended, with their so great neglect of that Holy day. Rather with their so great neglect of their Superiours, in that, nor declaration of their King, nor constitu∣tion of the Church, could work so far upon them, as to gain obedience; in things conducing to Gods service. Had working on that day, been so much offensive in the sight of God, likely it is, we might have heard of some such judgments, in the times before: but being not prohibited, it was not unlawful. Now being made un∣lawful, because prohibited, God smote them for their frequent workings, at times which were designed to another use; not in relation to the day, but their disobedi∣ence. Therefore the Council did advise that first of all the Priests and Prelates, then that Kings, Princes, and all faithful people, would do their best endeavour for the re∣storing of that day to its ancient lustre; which had so foully been neglected. Next they addressed themselves particularly to Lodowick and Lotharius then the Roman Emperours, ut cunctis metum incutiant, that by some sharp injunction, they would strike a terrour into all their Subjects, that for the times to come none should presume to Plough, or hold Law-days, or Market, as of late was used. This probably occa∣sioned the said two Emperours 852. to call a Synod at Rome, under Leo the fourth: where it was ordered more precisely, than in former times, ut die dominico nullus au∣deat mercationes, nec in cibariis rebus, aut quaelibet opera rustica facere, that no man should from thenceforth dare to make any Markets on the Lords day, no not for things that were to eat; neither to do any kind of work that belonged to Husbandry. Which Canon being made at Rome, confirmed at Compeigne, and afterwards incorporated, as it was, into the body of the Canon Law (whereof see Decretal. l. 2. tit. 9. de feriis cap. 2.) became to be admitted, without further question, in most parts of Christen∣dom; especially when the Popes had attained their height, and brought all Christian Princes to be at their devotion. For then the people, who before had most opposed it, might have justly said. Behold two Kings stood not before him, how then shall we stand? Out of which consternation all men pre?sently obeyed. Tradesmen of all sorts being brought to lay by their Labours: and amongst those, the Miller, though his work was easiest, and least of all required his presence. Nec aliquis à vespera diei Sabbati, usque ad vesperam diei dominicae, ad molendina aquarum vel ad aliqua alia molere audeat. So was it ordered in the Council of Angeirs, (of which see Bochellus) Anno 1282: wherein the Barber also was forbidden to use his Trade.

Yet were not those restraints so strict, as that there was no liberty to be allowed of, [unspec VIII] either for business or pleasure! A time there was for both, and that time made use of: there being in the Imperial Edicts, and Constitutions of the Church, yea and the decretals of the Popes many reservations, whereby the people might have liberty to enjoy themselves: They had been else in worse condition, than the Jews before. In the Edict of Charles the Great before remembred, though otherwise precise enough, there were three several kinds of carriages, allowed and licensed o the Lords day, i.e. Hortalia carra, vel victualia, vel si forte necesse erit corpus cujuslibet ducere ad sepulchrum; that is to say, carriage of gardening Ware, and carts of Victuals, and such as are to carry a dead corps to burial. So Theodulphus Aurelianensis who lived about the year 836. having first ut it down for a positive Rule, that the Lords day ought with such care to be observed, ut praeter orationes & missarum solennia, & ea quae ad vescendum pertinent, nil aliud fiat; that besides Prayer, and hearing Mass, and such things as belong to Food, there is directly nothing that may be done: admits of an exception, or a reservation, Nam si necessita•• fuerit navigandi vel itinerandi, licentia datur. For if (saith he) there be a necessary occasion either of setting Sail, or go∣ing a Journey, this may be allowed of: in case they permit not Mass and Prayers. This I find extant as a Canon of the 6. General Council holden in Constantinople: but since both this and all the rest of the same stamp, (there are nine in all) are thought not to belong of right unto it, I have chosen rather to rafer it to this Theo∣dulphus, though a private man, amongst whose works I find it in the great Biblio∣theca Patrum. Tom. 9. Thus in a Synod held at Coy, within the Realm and Diocess of Oviedo, Anno 1050. it was decreed, that all men should repair to Church on the Lords day, and there hear Mattins, Mass, and other the canonical hours; as also, O∣pus servile non exerceant, nec sectentur itinera, that they should do no servile work, nor take any Journey. Yet with exceptions four or five, namely unless it were for De∣votions sake, or to bury the Dead, or to visit the Sick; or finally pro secreto regis,

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Saracenorum impetu, on special business of the Kings, or to make head against the Saracens. The King was much beholden to them that they would take such care of his State Affairs: more than some Princes might be now, in case their business were at the disposing of particular men. So had it been decreed by several Empe∣rours, yea and by several Councils too: which for the East pars was confirmed by Emanuel Comneus the Eastern Emperiour, Anno 1174. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that all access to the Tribunal should be quite shut up; that none of those who sat in Judgment should sit on any Cause that day. Yet this not absolutely, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. unless the King shall please on any new emergent cause, as many times bu∣siness comes unlooked for, to appoint it otherwise. Thus also for the works of la∣bour, fishing had been resirained on the Lords day, as toilsom Act, and on he other Holy days, as well as that: yet did it please Pope Alexander the third, (he entred on the Chair of Rome, Anno 1160.) to order by his decretal, that on the Lords day and the rest, it might be lawful unto those who dwelt upon the Coast, Si halecia terrae in∣clinarint, eorum captioni, ingruente necessitate, intendere; to set themselves unto their fishing, in case the Herring came within their reach, and the time was seasonable. Provided that they sent a convenient portion, unto the Churches round about them, and unto the poor. Nay even the works of Handicrafts were in some sort suffered. For whereas in the Council of Laodicea, it was determined, that men should rest on the Lords day, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from all their handy work, and repair to Church. Balsa∣mon tells us in his Glass, that so it was resolved amongst them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not absolutely; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if with conveniency they could. For still, saith he, (he lived in Anno 1191) in case men labour on that day, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, either because of want or any other necessity they are held excusable. Lastly, whereas Pope Gregory the ninth had on the Sundays and the Holy days com∣manded ut homines & jumenta omnia quiescant, that there should be a general restraint from labour both of man and beast: there was a refervation also, nisi urgens necessitas instet, vel nisi pauperibus, vel Ecclesiae, gratis fiat; unless on great necessity, or some good Office to be done unto the poor, or to the Church.

Nor were there reservations and exceptions only in point of business and nothing found in point of practice; [unspec IX] but there are many passages, especially of the greatest per∣sons, and most publick actions left upon Record; to let us know what liberty that assumed unto themselves, as well on this day as the rest. And in such only shall I instance, and as being most exemplary, and therefore most conducing to my present purpose. And first we read of a great Battel fought on Palm-Sunday, An. 718. between Charles Martel, Grand master of the Houshold of the King of France, and Hilpericus the King himself; wherein the Victory fell to Charles: and yet we read not there of any great necessity, nay of none at all, but that they might on both sides have de∣ferred the Battel, had they conceived it any sin to fight that day. Upon the Sunday before Lent, Anno 835. Ludovick the Emperour ••urnamed Pius, or the godly, together with his Prelates and others, which had been present with him at the Assembly held at Theonville, went on his Journey unto Mets: nor do we find that it did derogate at all from his Name and Piety. Upon the Sunday after Whitsontide, Anno 844. Ludo∣wick Son unto Lotharius the Emperour made his solemn entrance into Rome: the Roman Citizens attending him with their Flaggs and Ensigns; the Pope and Clergy staying his coming in St. Peters Church there to entertain him. Upon a Sunday, Anno 1014. Henry the Emperour duodecim senatoribus vallatus, environed with twelve of the Roman Senatours, came to St. Peters Church, and there was crowned, together with his Wife, by the Pope then being. On Easter day, in ipsa die paschalis solennita∣tis, Anno 1027. Conrade the Emperour was solemnly inaugurated by Pope John; Canutus King of England, and Rodalph King of the Burgundians, being then both pre∣sent: and the next Sunday after began his Journey towards Germany. Upon Palm Sunday, Anno 1084. Wibert Archbishop of Ravenna was solemnly inthronized in the Chair of Rome: and the next Sunday after being Easter day, Henry the third Imperiali dignitate sublimatus est, was crowned Emperour. On Passion Sunday, Anno 1148. Lewis the King of France afterwards Canonized for a Saint, made his first entry into Hierusalem with all his Army; and yet we read not any where that it was laid in Bar against him, to put by his Sainting; as possibly it might be now, were it yet to do: What should I speak of Councils on this day assembled, as that of Char∣tres, Anno 1146. for the recovery of the Holy land; of Tours, on Trinity Sunday as we

call it now, Anno 1164. against Octavian the Pseudo-Pope; that of Ferrara, upon Pas∣sion Sunday, Anno 1177. against Frederick the Emperour; or that of Paris, Anno 1226. summoned by Stephen then Bishop there, on the fourth Sunday in Lent, for the con∣demning of certain dangerous and erronious positions, at that time on foot. I have the rather instanced in these particulars, partly because they hapned about these times, when Prince and Prelate were most intent in laying more and more restraints upon their people, for the more honour of this day: and partly because being all of them publick actions, and such as moved not forwards but by divers wheels; they did re∣quire a greater number of people to attend them. And howsoever Councils in themselves be of an Ecclesiastical nature; and that the crowning of a King in the act it self, be mixed of sacred and of civil: yet in the Train and great attendance that belongs unto them, the Pomp the Triumphs, and concourse of so many people they are meerly secular. And secular although they were, yet we may well persuade our selves, that neither Actor or Spectator, thought themselves guilty, any wise of offering any the least wrong to the Lords day: though those Solemnities no question might without any prejudice have been put off to another time. No more did those who did attend the Princes before remembred in their magnificent Entries into Rome and Metz: or the other military entrance into Hierusalem: which were meer secular Acts, and had not any the least mixture, either of Ecclesiastical or Sacred Nature.

For Recreations in these times, there is no question to be made, [unspec X] but all were law∣ful to be used on the Lords day, which were accounted lawful upon other days;and had not been prohibited by Authority: and we find none prohibited but dancing only. Not that all kind of dancing was by Law restrained: but either the abuse thereof at times unseasonable, when men should have been present in the Church of God; or else immodest shameless dancings, such as were those, against the which the Fathers did inveigh so sharply in the Primitive times. In reference to the first, Damascen tells us of some men, who only wished for the LOrds day, ut ab opera feriati vitiis operam dent, that being quitted from their labours, they might enjoy the better their sinful pleasures. For look into the streets (saith he) upon other days, and there is no man to be found, die dominico egredere, atque alios cithara canentes, alios ap∣plaudentes, & saltantes, &c. But look abroad on the Lords day, and you shall find some singing to the Harp, others applauding of the Musick; some Dancing, others jeering of their Neighbours, alios denique luctantes reperies, and some also wrestling. It followeth, Praeco ad Ecclesiam vocat? omnes segnitie torpent, & moras nectunt: cithara aut tuba personuit? omnes tanquam alis instructi currunt. Doth the Clark call unto the Church? they have a feaver-lurdane, and they cannot stir: doth the Harp of Trumpet call them to their Pastimes? they fly, as they had wings to help them. They that can find in this a prohibition either of Musick, Dancing, publick sports, or manlike Exer∣cises, such as wrestling is on the Lords day; must certainly have better eyes than Lynceus, and more wit than Oedipus. Plainly they prove the contrary to what some alledg them: and shew most clearly, that the Recreations there remembred, were allowed of publickly; otherwise none durst use them, as we see they did, in the open streets. Only the Father seems offended, that they preferred their Pastimes before their Prayers; that they made little or no haste to Church, and ran upon the spur to their Recreations: that where Gods publick Service was to be first considered, in the Lords day, and after, on spare times mens private pleasures; these had quite changed the course of Nature, and loved the Lords day more for pleasure than for Devotion. This is the most that can be made, from this place of Damascen; and this makes more for dancing, and such Recreations, than it doth against them, in case they be not used at unfitting hours. Much of this nature, is the Canon produced by some, to con∣demn dancing on the Lords day, as unlawful utterly: which being looked into, con∣demns alone immodest and unseemly dancings, such as no Canon could allow of upon any day of what name soever. A Canon made by Pope Eugenius in a Synod held at Rome, Anno 826. what time both Prince and Prelates did agree together to raise the Lords day to as high a pitch as they fairly might. Now in this Synod, there were made three Canons which concern this day: the first prohibitive of business and the works of labour; the second against process, in causes criminal; the third, ne núlieres festis diebus vanis ludis vacent; that Women do not give themselves on the Holy days, unto wanton sports: and is as followeth. Sunt quidam, & maxime mulieres, qui festis & sacris diebus, &c. Certain there are, but chiefly Women, which on the Holy days, and

Festivals of the blessed Martyrs, upon the which they ought to rest, have no great list to come to Church, as they ought to do: sed balando, & turpia verba decantando, &c. but to spend the time in Dancing, and in shameless Songs, leading and holding cut their Dances as the Pagans used, and in that manners, come to the Congregation. These, if they come unto the Church, with few sins about them, return back with more: and therefore are to be admonished by the Parish Priest, that they must only come to Church to say their prayers; such as do otherwise, destroying not themselves alone, but their Neighbours also. Now in this Canon there are these three things to be considered: First that these Women used not to come unto the Church with that sobriety and gravity which was fitting, as they ought to do: but dancing, singing, sporting, as the Pagans used, when they repaired unto their Temples: secondly, that these dancings were accompanied with immodest Songs, and therefore as unfit for any day, as they were for Sunday: and thirdly, that these kind of dancings were not prohibited on the Lords day only, but on all the Holy days. Such also was the Canon of the third Council of Tolledo, An. 589. which afterwards became a part of the Canon Law;though by he oversight of the Collector, it is there said to be the fourth: and this will make as little to the purpose, as the other did. It is this that follow∣eth, Irreligiosa consuetudo est, quam vulgus per sanctorum solennitates & festivitates agere con∣suevit. Populi qui divina officia debent attendere, saltationibus turpibus invigilant, cantica non solum mala canentes, sed etiam religiosorum officiis perstrepunt. Hoc enim ut ab omni Hispania [the Decret reads ab omnibus provinciis] depellatur, sacerdotum ac judicum à sancto Concilio curae commit titur

There is an irreligious custom taken up by the common people, that on the Festivals of the Saints, those which should be attent on Divine Service, give themselves wholly to lascivious and shameless dances: and do not only sing unseemly Songs, but disturb the Service of the Church. Which mischief that it may be soon removed out of all the Countrey, the Council leave it to the care of the Priests and Judges.

Such dances and employed to so bad a purpose, there is none could tole∣rate; and yet this generally was upon the Holy days, Saints days I mean, as well as Sundays: whereby we see the Church had no less care of one, than of the other.

And so indeed it had, [unspec XI] not in this alone, but in all things else: the Holy days, as we now distinguish them, being in most points, equal to the Sunday; and in some superiour. Leo the Emperiour by his Edict shut up the Theater, and the Cirque or shew-place on the Lords day. The like is willed expresly, in the sixth general Council holden at Constantinople, Anno 692. for the whole Easter week. Nequaquam ergo his diebus, equorum cursus, vel aliquod publicum fiat spectacum; so the Canon hath it. The Emperour Charles, restrained the Husbandman and the Tradesman, from fol∣lowing their usual work on the Lords day. The Council of Melun doth the same, for the said Easter week, and in more particulars: it being ordered by that Synod, that men forbear, during the time above remembred, ab omni opere rurali, fabrili, carpentario, gynaecaeo, caementario, pictorio, venatorio, forensi, mercatorio, audientiali, ac sa∣cramentis exigendis; from Husbandry, the craft of Smiths and Carpenters, from Needle∣work, Cementing, Painting, Hunting, Pleadings, Merchandize, casting of Accounts, and from taking Oaths. That Benedictines had but three mess of Pottage upon other days: die vero dominico & in praecipuis festivitatibus, but on the Lords day and the prin∣cipal Festivals, a fourth was added; as saith Theodomare the Abbot in an Epistle to Charles the Great. Law-suits and Courts of Judgment were to be laid aside, and quite shut up on the Lords day,; as many Emperours and Councils had determined se∣verally. The Council held at Friburg, Anno 895. did resolve the samne of Holy days or Saints days, and the time of Lent. Nullusomnino secularis diebus dominicis, vel San∣ctorum in Festis, seu Quadragesimae, aut jejuniorum, placitum habere, sed nec populum illo praesumat coercere, as the Canon goeth. The very same with that of the Council of Erford, Anno 932. cap. 2. But what need private and particular Synods be produ∣ced, as witnesses herein, when we have Emperours, Popes, and Patriarchs, that af∣firm the same. To take them in the order in which they lived. Photius the Pa∣triarch of Constantinople, Anno 858. thus reckoneth up the Festivals of especial note, viz. Seven days before Easter, and seven days after Christmas, Epiphanie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Feasts of the Apostles, and the Lords day. And then he adds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that on those days, they neither suffer publick shews, nor Courts of Justice. E∣manuel Comnenus next, Emperour of Constantinople, Anno 1174. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. We do ordain, saith he, that these days fol∣lowing be exempt from labour, viz. the Nativity of the Virgin Mary, Holy-rood day, and

so he reckoneth all the rest in those parts observed) together with all the Sundays in the year; and that in them there be not any access to the seats of judgment. The like Pope Gre∣gory the ninth, Anno 1228. determineth in the Decretal, where numbring up the Holy-days he concludes at last, that neither any process hold, nor sentence be in force, pronounced on any of those days, though both parts mutually should consent upon it. Consentientibus etiam partibus, nec processus habitus teneat, nec sententia quam contingit diebus hujusmodi promulgari. So the Law resolves it. Now lest the feast of Whitsontide might not have some respect as well as Easter, it was determined in the Council held at Engelheim, Anno 948. that Munday, Tuesday, Wednesday, in the Whitsun-week; non minus quam dies dominicus solenniter honorentur. should no less solemnly be observed than the Lords day was. So when that Otho Bishop of Bamberg had planted the faith of Christ in Pomerania, and was to give account thereof to the Pope then being, he cer∣tifieth him by his Letters, Anno 1124. that having Christned them, and built them Churches, he left them three injunctions for their Christian carriage. First that they eat no flesh on Fridays: Secondly, that they rest the Lords day ab omni opere malo, from every evil work, repairing to the Church for religious duties: And thirdly, Sanctorum solennitates cum vigiliis omni diligentia observent, that they keep carefully the Saints days, with the Eves attendant. So that in all these outward matters we find fair equality, save that in one respect the principal Festivals had preheminence above the Sunday: For whereas Fishermen were permitted by the Decretal of Pope Alex∣ander the third, as before was said, diebus dominicis & aliis festis, on the Lords day and other Holy-days, to fish for Herring, in some cases; there was a special exception of the greater Festivals, praeterquam in majoribus anni solennitatibus, as the other was. But not to deal in generals only, Isidore Arch-bishop of Sevil in the beginning of the se∣venth Century, making a Catalogue of the principal Festivals, begins his list with Easter, and ends it with the Lords day, as before we noted, in the fifth Section of this Chapter. Now lest it should be thought that in sacred matters and points of substance the other Holy-days wee not as much regarded as the Lords day was: The Council held at Mentz, Anno 813. did appoint it thus, that it the Bishop were infirm, or not at home, Non desit tamen diebus dominicis, & festivitatibus, qui verbum Dei praedicet juxta quod populus intelligat; yet there should still be some to preach Gods Word unto the People, according unto their capacities, both on the Lords day and the other Festivals. Indeed why should not both be observed alike, the Saints days being dedicated unto God as the Lords day is, and standing both of them on the same authority; on the authority of the Church for the particular Institution; on the authority of Gods Law for the general Warrant. It was commanded by the Lord, and written in the heart of man by the pen of nature, that certain times should be appointed for Gods publick worship;the choicing of the times was left to the Churches power, and she designed the Saints days as she did the Lords; both his, and both allotted to his service only. This made Saint Bernard ground them all, the Lords day and the other Holy-days on the fourth Commandment, the third in the Account of the Church of Rome. Spirituale obsequium Deo praebetur in observantia sanctarum solennitatum, unde tertium praeceptum con∣texitur. Observa diem Sabbati, i. e. in sacris feriis te exerce. So S. Bernard in his third Ser∣mon, Super salve Regina.

The Lords days, and the Holy-days, or Saints days being of so near a kin, [unspec XII] we must next see what care was taken by the Church in these present ages, for hallowing them unto the Lord. The times were certainly devout, and therefore the less question to be made, but that the Holy-days were employed as they ought to be, in hearing of the Word of God, receiving of the Sacraments, and pouring forth their prayers unto him. The sixth general Council holden at Constantinople, appointed that those to whom the care of the Church was trusted, should on all days, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, especially on the Lords day, instruct the Clergy and the People out of the holy Scripture in the ways of Godliness. I say the Clergy and the People; for in these times the Revenue of the Church being great, and the offerings liberal, there were besides the Parish-Priest, who had Cure of souls, many assisting Ministers of inferiour Orders, which lived upon Gods holy Altar. Somewhat to this purpose of Preaching every Sun∣day, yea, and Saints days too in the Congregation, we have seen before, established in the Council at Mentz, Anno 813. So for receiving of the Sacrament, whereas some would that it should be administred every day, singulis in anno diebus, as Bertram hath it, lib de corp. & sangu. Christi: Rabanus Maurus, who lived 824. leaves it as a thing in∣different; advising all men notwithstanding, in case there be no lawful let, to com∣municate

every Lords day. Quotidie Eucharistiae communionem percipere nec vitupero nec laudo, omnibus tamen dominicis diebus communicandum hortor, si tamen mens in affectu pec∣candi non sit, as his words there are. And whereas this good custom had been long neglected, it was appointed that the Sacrament should be administred every Lords day by the Council at Aken, Anno 836. Ne forte qui longe est à sacramentis quibus est re∣demptus, &c. lest, saith the Council, they which keep so much distance from the Sa∣craments of their redemption, be kept as much at distance from the fruition of their Salvation. As for the Holy-days or Saints days, there needed no such Canon to en∣joyn on them the celebration of the Sacrament, which was annexed to them of course. So likewise for the publick prayers, besides what scatteringly hath been said in former places, the Council held at Friburg, Anno 895. hath determined thus, Diebus dominicis & sanctorum festis vigiliis & orationibus insistendum est, & ad missas cuilibet Christiano cum oblationibus currendum: That on the Lords day, and the Festivals of the Saints, every Christian was to be intent upon his devotions, to watch and pray, and go to Mass, and there make his offering. It's true, the Service of the Church being in the Latine, and in these times that Language being in some Provinces quite worn out, and in some others grown into a different dialect from what it was; that part of Gods worship, which was publick prayer, served not so much to comfort and to edification as it should have done. As for the outward adjuncts of Gods publick service on the Churches part, the principalwas that of Musick, which in these Ages grew to a per∣fect height. We shewed before that vocal Musick in the Church, is no less ancient than the Liturgy of the Church it self, which as it was begun in Ignatius time, after the manner of plain-song, or a melodious kind of pronunciation, as before was said; so in S. Austins time it became so excellent, that it drew many to the Church, and consequently many to the saith. Now to that vocal Musick which was then in use, and of which formerly we spake; it pleased the Church in the beginning of these Ages to add Instrumental; the Organ being added to the Voice by Pope Vitalian, Anno 653. above 1000 years ago, and long before the aberration of the Church from its pristine piety. And certainly it was not done without good advice, there being nothing of that kind more powerful than melody both Vocaland Instrumental for raising of mens hearts, and sweetning their affections towards God. Not any thing wherein the Militant Church here on Earth hath more resemblance to the Church in Heaven triumphant, than in that sacred and harmonious way of singing praise and Allelujahs to the Lord our God, which is and hath of long been used in the Church of Christ.

To bring this Chapter to an end, [unspec XIII] in all that hath been said touching the keeping of the Lords day, we find not any thing like a Sabbath, either in the practice of the Church, or writings of particular men; however these last Ages grew to such an height, in restraint of labours on this day, that they might seem to have a mind to revive that part of the fourth Commandment, Thou shalt do no manner of work upon it. For where they tell us of this day, as before was said, that it was taken up by custom on the Authority of the Church, as most on Apostolical tradition; this makes it plain that they intended no such matter as a Sabbath day; though that the Congregation might assemble in the greater numbers, and men might joyn together in all Christian duties with the greater force; it pleased the Church and principal powers thereof to restrain men from cororal labours, and bind them to repair to the House of God. Or if they did intend the Lords day for a Sabbath day, it's plain they must have made more Sabbaths than one day in seven; those Holy-days which universally were ob∣served in the Christian Church, being no othersise to be kept than the Lords day was; and those increasing in these Ages to so great a number, that they became a burden to the common people. Nor is it likely, that being once free from the bon∣dage of the Jewish Sabbath, they would submit themselves unto another of their own devising; and do therewith, as the Idolaters of old with their woodden Gods, first make them, and then presently fall down and worship them. Rather they took a course to restrain the Jews from sanctifhing their Sabbah, and other legal Festivals, as before they used. Statutum est de Judaeis, in the 12. Council of Tolledo, Anno 681, Ne Sabbata, caeterasque festivitates ritus sui, celebrare praesumant: and not so only, Sed ut diebus dominicis & ab opere cessent, but that they should refrain from labour on the Lords day also. of any Sabbath to be kept in the Christian Church, some few might dream perhaps, such filthy dreamers as Saint Jude speaks of;but they did only dream there∣of, they few no such matter. They which had better Visions could perceive no Sub∣bath;

but in this life a Sabbath or a rest from sin, and in the life to come, a Sabbath, or a rest from misery. Plainly Rupertus so conceived it, as great a Clerk as any in the times wherein he lived, which was in the beginning of the twelfth Century. Nam sicut signum circumcisionis incarnationem, &c. For as, saith he, the sign of Circumcisian foreshewed the Incarnation of our Lord and Saviour, the offering of the Paschal Lamb, his Death and Passion: Sic Sabbatismus ille requiem annunciabat, quae post hanc vitam posita ••••t fanctis & ••lectis; so did the Sabbath signifie that eternal rest, which after this life is provided for the Saints and elect of God. And more than this, Spiritualis homo non uno die heb∣domadis, sed omni tempore Sabbatizare satagit; the true spiritual man keeps not his Sub∣bath once a week, but at all times whatever, every hour and minute. What then? would he have no day set apart for Gods publick service; no, but not the Sabbath. Because (saith he) we are not to rejoyce in this world that perisheth, but in the sure and certain hope of the Resurrection; therefore we ought not rest the seventh day in sloth and idleness: But we dispose our selves to prayers and hearing of the Word of God upon the first day of the week, on the which Christ rose: cum summa cura providentes, ut tam illo quam caeteris diebus feriati semper simus à servili opere peccati. Provided always that upon that, and all days else, we keep our selves free from the servile Acts of sin. This was the Sabbath which they principally looked for in this present life; never applying of that name to the Lords day, in any of those monuments of Learning they have left behind them. The first who ever used it, to denote the Lords day, (the first that I have met with in all this search) is one Petrus Alfonsus, he lived about the times that Rupertus did, who calls the Lords day by the name of the Christian Sabbath, Dies domnica, dies viz. resurrectionis, quae suae sal∣vationis causa extitit, Christianorum sabbatum est. But this no otherwise to be construed than by Analogy and resemblance, no otherwise than the Feast of Easter is called the Christian Passeover. As for the Saturday, the old Sabbath day, though it continued not a Sabbath, yet it was still held in an high esteem in the Eastern Churches; counted a festival day, or at least no fast, and honoured with the meetings of the Congregation. In reference to the first, we find how it was charged on the Church of Rome, by the sixth Council in Constantinople, Anno 692. that in the holy time of Lent. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they used to fast the Saturday, which was directly contrary to the Canons of the Apostles, as they there alledge. This also was objected by Photius Patriarch of Constantinople, against Pope Nicolas of Rome, Anno 867. and after that by Michael of Constantinople, against Leo the ninth, Anno 1053. which plainly shews that in the Eastern Churches they observed it otherwise. And in relation to the other, we find that whereas in the principal Church of Constantinople, the holy Sacrament was celebrated only on the greater feasts, as also on the Saturdays and the Sundays [Sabbatis & dominicis] and not on other days, as at Rome it was: Constantine surnamed Mononi∣achus, Anno 1054, enriched it with revenue, and bestowed much fair plate upon it, that so they might be able every day to perform that office. Which proves sufficiently that Saturday was always one in all publick duties, and that it kept even pace with Sunday. But it was otherwise of old in the Church of Rome, where they did laborare & jejunare, as Humbertus saith, in his defence of Leo the ninth against Nicetas. And this with little opposition or interruption, save that which had been made in the City of Rome, in the beginning of the seventh Century, and was soon crushed by Gregory then Bishop there, as before we noted. And howsoever Ʋrban of that name the second, did consecrate it to the weekly service of the blessEd Virgin, and instituted in the Coun∣cil held at Clermont, Anno 1095. that our Ladies office [Officium B. Mariae] should be said upon it, Eandemque Sabbato quoque die, praecipua devotione, populum Christianum colere debere, and that upon that day all Christian folk should worship her with their best de∣votions; yet it continued still, as before it was, a day of fasting and of working. So that in all this time, in 1200 years, we have found no Sabbath, nor do we think to meet with any in the times that follow, either amongst the Schoolmen, or amongst the Protestants, which next shall come upon the Stage.

CHAP. VI. What is the judgment of the Schoolmen and of the Protestants, and what the practice of those Churches in this Lords day business.

• 1. That in the judgment of the Schoolmen, the keeping of one day in seven, is not the mo∣ral part of the fourth Commandment.
• 2. As also that the Lords day is not founded on Divine Authority, but the Authority of the Church.
• 3. A Catalogue of the Holy-days drawn up in the Council of Lyons; and the new Doctrine of the Schools, touching the native sanctity of the Holy-days.
• 4. In what estate the Lords day stood, in mat∣ter of restraint from labour, at the refor∣mation.
• 5. The Reformators find great fault, both with the said new doctrine, and restraints from labour.
• 6. That in the judgment of the Protestant Di∣vines, the keeping of one day in seven is not the moral part of the fourth Command∣ment.
• 7. As that the Lords day hath no other ground on which to stand, than the Authority of the Church.
• 8. And that the Church hath power to change the day, and to transfer it to some other.
• 9. What is the practice of all Churches, the Roman, Lutheran, and Calvinian chiefly in matter of Devotion, rest from labour, and sufferance of lawful pleasures.
• 10. Dancing cried down by Calvin and the French Churches, not in relation to the Lords day, but the sport it self.
• 11. In what estate the Lords day stands in the Eastern Churches; and that the Sa∣turday is no less esteemed of by the Ethi∣opians than the said Lords day.

WE are now come unto an Age wherein the Learning of the world began to make a different shew from what it did, [unspec I] to such a period of time, in which was made the greatest alteration in the whole fabrick of the Church that ever any time could speak of. The Schoolmen, who sprung up in the beginning of the thirteenth Age, contracted Learning, which before was diffused and scattered into fine subtilties and distinctions; the Protestants; in the beginning of the sixteenth, endeavouring to destroy those buildings, which with such diligence and curiosity had been erected by the Schoolmen, though they consented well enough in the present business, so far as it concern'd 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, we are now to speak; taking along with us such passages of especial note as hapned in the Christian world, by which we may learn any thing that concerns our business. And first beginning with the Schoolmen, they tell us generally of the Sabbath, that it was a Ceremony, and that the fourth Commandment is of a different nature from the other nine: That whereas all the other precepts of the Decalogue are simply moral, the fourth which is the third in their account, is partly moral, partly ceremonial. Morale quidem quantum ad hoc, quod homo deputet aliquod tempus vitae suae, ad vacandum divinis, &c. Moral it is in this regard, that men must set apart some particular time for Gods publick service; it be∣ing natural to man to destinate particular times to particular actions, as for his dinner, for his sleep, and such other actions. Sed in quantum in hoc praecepto determinatur speciale tempus in s gnum creationis mundi, sic est praeceptum ceremoniale. But inasmuch as that there is a day appointed in the Law it self, in token of Gods rest, and the worlds cre∣ation; in that respect the Law is ceremonial, and ceremonial too they make it, in refe∣rence to the Allegory, our Saviours resting in the grave that day; and in relation to the Analogical meaning of it, as it prefigureth our eternal rest in the Heaven of glories. Finally, they conclude of the fourth Commandment, that it is placed in the Deca∣logue, in quantum est praeceptum morale, non in quantum est ceremoniale; only so far forth as it is moral, and not as ceremonial: that is, that we are bound by the fourth Com∣mandment to destinate some time to Gods publick service, which is simply moral; but not the Seventh day, which is plainly ceremonial, Aquinas so resolves it for all the rest; his judgment in this point (if Doctor Prideaux note be true, as I have no reason but to think so) being universally embraced, and followed by all the Schoolmen 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 appear the more full and perfect, we will take notice of two o∣thers, men famous in the Schools, and eminent for the times in which they lived. First Bonaventure, who lived in the same time with Aquinas, and died the same year with him. which was 1274. hath determined thus. Imelligendum est quod praeceptum illud habet aliquid, quod est mere morale, &c. It is to be conceived, saith he, that in the fourth Commandment there is something which is simply moral, something again that is plainly ceremonial, and something mixt. The sanctifying of a day is Moral; the sancti∣fying of a Seventh day, Ceremonial: rest from the works of labour, being mixt of both. Quod praecipit Deus sanctificationem, est Praeceptum morale! Est & in hoc praecepto aliquid ceremoniale, ut figuratio dici septimae. Item continetur aliquid quod est partim morale, partim ceremoniale, ut cessatio ab operibus. Lastly, Tostatus Bishop of Avila in Spain hath resolved the same; aliquid est in eo juris naturalis, aliquid legalis: that in the fourth Commandment there is something Natural, and something Legal; that it is partly Moral and partly Ceremonial. Naturale est quod dum Deum colimus, ab aliis abstinea∣mus, &c. Moral and Natural it is, that for the time, we worship God, we do abstain from every thing of what kind soever, which may divert our thoughts from that holy action. But that we should design, in every week, one day unto that employment; and that the whole day be thereto appointed; and that in all that day, a man shall do no manner of work: those things he reckoneth there to be Ceremonial.

So for the Lords day, it is thus determined by Aquinas, [unspec II] that it depends on the au∣thority of the Church, the custom and consent of Gods faithful servants; and not on any obligation laid upon us by the fourth Commandment. Diei dominicae observantia in nova lege, succedit observantiae sabbati, non ex vi praecepti legis, sed ex constitutione Ec∣clesiae & consuetudine populi Christiani. What followeth thereupon? Et ideo non est ita arcta prohibitio operandi, in die dominica, sicut in die Sabbati. Therefore, saith he, the prohibition of doing no work on the Lords day, is not so rigorous and severe, as upon the Sabbath; many things being licensed on the one, which were forbidden on the other: as dressing meat and others of that kind and nature. And not so only, but he gives us a dispensatur facilius in nova lege, an easier hope of dispensation under the Gospel in case upon necessity we meddle with prohibited labours; than possibly could have been gotten under the Law. The like Tostatus tells us, though in diffe∣rent words: save that he doth extend the prohibiton, as well to all the Feasts of the Old Testament, as all the Holy days of the New; and neither to the Sabbath, nor the Lords day only. In veteri lege major fuit strictio in observatione festorum, quam in nova lege. How so? In omnibus enim festivitatibus nostris quantaecunque sint, &c. Because, saith he, in all our Festivals how great soever, whether they be the Lords days, or the feasts of Easter, or any of the higher rank, it is permitted to dress meat and to kindle fire, &c. As for the grounds whereon they stood, he makes this difference between them, that the Jews Sabbath had its warrant from Divine commandment; but that the Lords day, though it came in the place thereof, is founded only on Ecclesiastical constitution. Colebatur Sabbatum ex mandato Dei, cujus loco successit dies dominica, & tamen mani∣festum est, quod observatio diei dominicae, non est de jure divino, sed de jure humano Canonico. This is plain enough; and this he proves, because the Church hath still a power mu∣tare illum diem, vel totaliter tollere, either to change the day, or take it utterly away, and to dispense touching the keeping of the same: which possibly it neither could nor ought to do, were the Lords day of any other institution, than the Churches only. They only have the power to repeal a Law, which had power to make it; Qui habet institutionem, habet destitutionem, as is the Bishops plea in a Quare Impedit. As for the first of these two powers, that by the Church the day may be transferred, and abrogated; Suarez hath thus distinguished in it; verum id esse absolute, non pra∣ctice: that is, as I conceive his meaning, that such a power is absolutely in the Church, though not convenient now to be put in practice. According unto that of St. Paul, which probably was the ground of the distinction. All things are lawful for me, but all things are not expedient. This is the general tendry of the Roman Schools, 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, seem to defend the insti∣tution of the Lords day to have its ground and warrant on divine Authority: yet did the general current of the Schools, and of the Canonists also, run the other way. And in that current still it holds, the Jesuits and most learned men in the Church of Rome, following the general and received opinion of the Schoolmen, whereof see

Bellarm. de cultu Sanct. l. 3. c. 11. Estius in 3. Sent. dist. 37. Sect. 13. but especially Agsorius, in his Institut. Moral. part second cap. 2. who gives us an whole Catalogue or them, which hold the Lords day to be founded only on the authority of the Church. Touching the other power, the power of Dispensation, there is not any thing more certain, than that the Church both may and doth dispense with such as have therein offended against her Canons. The Canons in themselves do profess as much; there being many casus reservati, as before we said, expressed particularly in those Laws and constitutions, which have been made about the keeping of this day, and the other Festivals; wherein a dispensation lieth, if we disobey them. Many of these were specified in the former Ages; and some occur in these whereof now we write. It pleased Pope Gregory the ninth, Anno 1228. to inhibit all contentious Suits on the Lords day and the other Festivals; and to inhibit them so far, that judgment given on any of them, should be counted void, Etiam consentientibus partibus, although both parties were consenting. Yet was it with this clause, or reservation, nisi vel necessitas urgeat vel pietas suadeat, unless necessity inforced, or piety persuaded that it should be done. So in a Synod holden in Valladolit [apud vallem Oleti] in the parts of Spain, Anno 1322. a general restraint was ratified that had been formerly in force, quod nullus in diebus dominicis & festivis, agros colere audeat, aut manualia artificia exer∣cere praesitmat; that none should henceforth follow Husbandry; or exercise himself in mechanick Trades upon the Lords day or the other Holy days: Yet was it with the same Proviso, nisi urgente necessitate, vel evidentis pietatis causa, unless upon necessity, or apparent piety or charity: in each of which he might have licence from the Priest, his own Parish-Priest, to attend his business. Where still observe that the restraint was no less peremptory on the other Holy days, than on the Lords day.

These Holy days as they were named particularly in Pope Gregories Decretal; [unspec III] so was a perfect list made of them in the Synod of Lyons, Anno 1244. which being ce∣lebrated with a great concourse of people, from all parts of Christendom, the Canons and decrees thereof, began forthwith to find a general admittance. The Holy days allowed of there, were these that follow, viz. the feast of Christs nativity, St. Stephen, St John the Evangelist, the Innocents, St. Silv••ster, the Circumcision of our Lord, the Epiphany, Easter, together with the week precedent, and the week succeeding, the three days in Rogation week, the day of Christs Ascension, Whitsunday, with the two days after, St. John the Baptist, the feasts of all the twelve Apostles, all the festivities of our Lady, St. Lawrence, all the Lords days in the year, St. Michael the Archangel, All Saints, St. Martins, the Wakes or dedication of particular Churches, together with the Feasts of such topical or local Saints which some particular people had been pleased to honour, with a day particular amongst themselves. On these and every one of them the people were restrained, as before was said, from many several kinds of work, on pain of Ecclesiastical censures to be laid on them, which did offend: unless on some emergent causes, either of charity or necessity, they were dispensed with for so doing. In other of the Festivals which had not yet attained to so great an height, the Council thought not fit perhaps by reason of their numbers, that men should be restrained from labour; as neither that they should be incouraged to it, but left them to themselves, to bestow those times, as might stand best with their affairs, and the Common wealth. For so the Synod did determine, Reliquis festivitatibus quae per annum sunt, non esse plebem cogendam ad feriandum sed nec probibendam. And in this state things stood a long time together, there being none that proferd opposi∣tion, in reference to these restraints from labour on the greater Festivals; though some there were, that thought the Festivals too many, on which those burden of re∣straints had unadvisedly been imposed on the common people. Nicholas de Cleman∣gis, complained much as of some other abuses in the Church, so of the multitude of Holy days, which had of late times been brought into it. And Pet. de Aliaco Cardi∣nal of Cambray, in a Discourse by him exhibited to the Council of Constance, made publick suit unto the Fathers there assembled, that there might a stop be put in that kind, hereafter: as also that excepting Sundays and the greater Festivals, liceret operari post auditum officium, it might be lawful for the people, after the end of Divine Service, to attend their businesses: the poor especially having little time enough on the work∣ing days, ad vitae necessaria procuranda, to get their livings. But these were only the expressions of well wishing men. The Popes were otherwise resolved, and did not only keep the Holy days, which they found established, in the same state in which they found them; but added others daily, as they saw occasion. At last it came unto that

pass by reason of that rigorous and exact kind of rest, which by the Canon Law had been fastned on them, that both the Lords day and the other Festivals 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 be vere aliis sanctiores, truly and properly invested with a greater sanctity than the other days. Yea so far did they go at last, that it is publickly maintained in the Schools of Rome, non sublatam esse, sed mutatam tantum [in novo Testamento] significationem discretionem dierum: that the difference of days and times and the mysterious signifi∣cations of the same, which had before been used in the Jewish Church; was not abo∣lished, but only changed in the Church of Christ. Aquinas did first lead this Dance, in fitting every legal Festival, with some that were observed in the Christian Church; laying this ground, that ours succeeded in the place of theirs. Sabbatum mutatur in diem dominicum; similiter aliis solennitatibus veteris legis, novae solennitates succedunt: as his words there are. Upon which ground of his, the Doctrines now remembred were, no question, raised: and howsoever other men might think all days alike in themselves considered; yet those of Rome will have some holier than the rest, even by a natural and inherent holiness.

And in this state things stood, both for the doctrine and the practice, until such time as men began to look into the errours and abuses in the Church of Rome, with a more serious eye than before they did: the Canonists being no less nice, in the point of practice; than were the Schoolmen and the rest exorbitant in the point of Do∣ctrine. Whose Niceties, especially in matter of restraint, we have most fully repre∣sented to us by Tostatus: one that had run through all the parts of Learning at that time on foot, and was as well studied in the Canon, as in the Schools. He then de∣termineth of it thus. Itinerando pro negotiis peccatum esse mortale, &c. He that doth travel on the Holy days (for in that general Name the Lords day and the other Fe∣stivals are comprehended) about worldly business, commits mortal sin; as also if he Trade or Traffick in the place wherein he liveth. But this hath two exceptions, or reservations: First, if the business by him done be but small and light, quae quietem Sabbati non impediunt, such as are no great hinderance to the Sabbaths rest; and se∣condly nisi hoc sit in causa pia, unless it were on some devout and pious purpose. To read unto, or teach a man, to deal in actions of the Law, or determine Suits, or to cast Accounts, si quis doceret ut lucretur, if it be done for hire, or for present gain, become servile works, and are forbidden: Otherwise, if one do it gratis. If a Musi∣tian wait upon a Gentleman, to recreate his mind with Musick, and that they are agreed on a certain wages; or that he be hired only for a present turn; he sins, in case he play, or sing unto him on the Holy days: but not if his reward be doubtful, and depends only upon the bounty of the parties, who enjoy his Musick. A Cook that on the Holy days is hired to make a Feast, or to dress a Dinner, doth commit mortal sin: sed non pro toto mense aut anno, but not if he be hired by the month, or by the year, Meat may be dressed upon the Lords day, or the other Holy days: but to wash Dishes on those days, was esteemed unlawful; & differri in diem alteram, and was to be deferred till another day. Lawyers, that do their Clients business for their wonted see, were not to draw their Bills, or frame their Answers, or peruse their Evidences, on the Holy days: Secus si causam agerent pro miserabilibus personis, &c. but it was otherwise, if they dealt for poor indigent people, such as did sue in forma pauperis, as we call it; or in the causes of a Church, or Hospital, in which the Popes had pleased to grant a Dispensation. A man that travelled on the Holy days, to any special shrine or Saint, did commit no sin, Si autem in redeundo, peccatum est mortale; but if he did the like in his coming back, he then sinned mortally. In any place where formerly it had been the custom, neither to draw Water, nor to sweep the House, but to have those things ready on the day before; the custom was to be observed; where no such custom is, there they may be done. Actions of a long continuance, if they were delightful, or if one played three or four hours together on a Musical Instrument; were not unlawful on the Holy days: yet possibly they might be sinful, at si quis hoc ageret ex lascivia: as if one played only out of wantonness, or otherwise were so intent upon his Musick, that he went not to Mass. Artificers which work on the Holy days for their own profit only, are in mortal sin; unless the work be very small: quia mo∣dicum non facit solennitatem dissolvi, because a little thing dishonours not the Festival: De minimis non curat lex, as our saying is. Contrary Butchers, Vintners, Bakers, Co∣ster-mongers, sinned not in selling their Commodities; because more profit doth re∣dound

to the Common wealth, which cannot be without such commodities, than to them that sell; yet this extended not to Drapers, Shoomakers, or the like, because there is not such a present necessity for cloaths, as meat. Yet where the custom was, that Butchers did not sell on the Holy days, but specially not upon the Lords day; that commendable custom was to be observed: though in those places also, it was permitted to the Butcher, that on those days, at some convenient times thereof, he might make ready what was to be sold on the morrow after, as kill and skin his Bestial which were fit for sale; in case he could not do it with so much convenience [non ita congrue] at another time. To write out or transcribe a Book, though for a mans own private use, was esteemed unlawful, except it were exceeding small, because this put no difference between the Holy days and the other: yet was it not unlawful neither, in case the Argument were Spiritual, 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 days, not Watermills, because the first required less labour and attendance, than the other did. This is the reason in Tosta∣tus, though I can see no reason in it: the passage of the Water being once let run, being of more certainty and continuance, than the changeable blowing of the Wind. But to proceed, Ferry-men were not to transport such men, in their Boats or Wher∣ries, as did begin their Journey on an Holy day, unless they went to Mass, or on such occasions: but such as had begun their Journey, and now were in pursuit thereof, might be ferried over, quia forte carebunt victu, because they may perhaps want Victuals if they do not pass. To repair Churches on the Lords day and the other Holy-days, was accounted lawful; in case the Workmen did it gratis, and that the Church were poor, not able to hire Workmen on the other days: not if the Church were rich and in case to do it. So also to build Bridges, repair the walls of Towns and Castles, or other publick Edifices, on those days, was not held unlawfu; si instent hostes, in case the Enemy be at hand: though otherwise not to be done, where no danger was. These are the special points observed and published by Tostatus. And these I have the rather exactly noted, partly that we may see in what estate the Lords day and the other Holy days, were in the Church of Rome, what time the reformation of Religion was first set on foot: but principally to let others see, how near they come in their new fancies and devices, unto the Niceties of those men whom they most abhor.

Thus stood it, [unspec V] as before I said, both for the Doctrine and the Practice, till men began to look into the Errours and abuses in the Roman Church. with a more serious 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 holier than another, not only in relation to the use made of them, but to a natural and inherent holiness, wherewith they thought they were invested. Nor did their practice please much more, in that they had imposed so many burdens of restraint, upon the consci∣ences 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 practice of that Church, Calvin declares himself in his book of Institutions. And therewith taxeth those of Rome, qui Judaica opinione populum superioribus seculis imbue∣runt,

who in the times before possessed the peoples minds with so much Judaism; that they had changed the day indeed, as in dishonour of the Jew, but otherwise retained the former sanctity thereof; which needs must be, saith he, if there remain with us, (as the Papists taught) the same opinion of the mysteries and various significations of days and times, which the Jews once had. And certainly, saith he, we see what dangerous effects have followed, on so false a Doctrine: those which adhere to their instructions, having exceedingly out gone the Jews, crassa carnalique Sabbatismi superstitione, in their gross and carnal superstitions, about the Sabbath.

Beza his Scholar and Achates, sings the self-same Song, that howsoever the Assemblies of the Lords day were of Apostolical and divine Tradition: sic tamen ut Judaica cessatio ab omni opere non observaretur, quoniam hoc plane fuisset Judaismum non abolere, sed tantum, quod ad diem attinet, immutare; yet so that there was no cessa∣tion from work, required as was observed among the Jews. For that, saith he, had not so much abolished Judaism, as put it off and changed it to another day. And then he adds, that this cessation was first brought in by Constantine, and afterwards confirmed with more and more restraints, by the following Emperours: by means of which it came to pass, that that which first was done for a good intent, viz. that men being free from their worldly businesses, might wholly give themselves to hearing of the Word of God; in merum Ju∣daismum

degenerarit, degnerated at the last into down-right Judaism. So for the Lutheran Churches, Chemnitius challengeth the Romanists of superstition, quasi dominicae diei & reliquis diebus festis, per se, peculiaris quaedam insit sanctitas, because they taught the people that the Holy days, considered only in themselves, had a Native Sanctity. And howsoever for his part, he think it requisite, that men should be restrained from all such works, as may be any hinderance unto the sanctifying of the day: yet he ac∣counts it but a part of the Jewish leaven; nimis scrupulose diebus festis prohibere operas externas, quie vel quando, non impediunt publicum ministerium: so scrupulously to pro∣hibit such external Actions which are at all no hindrance to Gods publick service, and mans Sabbath Duties. Bueer goes further yet, and doth not only call it a superstition, but an Apostacy from Christ, to think that working on the Lords day, in it self consi∣dered, is a sinful thing. Si existimetur operari in eo die, per se, esse peccatum, superstitio, & gratiae Christi, qui ab elementis mundi nos suo sanguine liberavit, negatio est: as his own words are. Then adds, that he did very well approve of the Lords day meet∣ings, 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 self than the other days, and that to work upon that day, in it self, was sinful. Lastly, the Churches of the Switzers profess in their Confession, that in the keeping of the Lords day, they give not the least hint to any Jewish superstitions. Neque enim alteram diem altera sanctiorem esse credimus, nec otium Deo, per se probari existimamus. For neither, (as they said) do we conceive one day to be more holy than another; or think that rest from labour, in it self considered, is any way pleasing unto God. By which we plainly may perceive, what is the judgment of the Protestant Churches in the present point.

Indeed, It is not to be thought, [unspec VI] that they could otherwise resolve and determine of it, considering what their Doctrine is of the day it self: how different they make it from a Sabbath day, which Doctrine that we 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 Moral part of the fourth Commandment, or to be reckoned as a part of the law of Nature; 2. That the Lords day is not founded on Divine Commandment, but only on the authority of the Church; and 3. That the Church hath still authority to change the day, and to transfer it to some other. First, for the first, it seems that some of Rome, considering the restraints before remembred, and the new Doctrine thence arising, about the Natural and inherent holiness which one day had above another; had altered what was formerly delivered amongst the Schoolmen, and made the keeping of one day in seven, to be the Moral part of the fourth Commandment. This Calvin chargeth them withal that they had taught the people in the former times, that what∣sover was ceremonial in the fourth Commandment, which was the keeping of the Jews seventh day, had been long since abrogated: remanere vero quod morale est, nempe unius diei observationem in hebdomade, but that the moral part thereof which was the keeping of one day in seven, did continue still. With what else is it, as before was said, than in dishonour of the Jews, to change the day; and to affix as great a sanctity thereunto, as the Jews ever did. And for his own part he professeth, that howsoever he approved of the Lords day meetings, Non tamen numerum septennarium ita se morari, ut ejus ser∣vituti 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 mind, and speak 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 forgetfulness; or else interpret him, with Rivet; as speaking of an Ecclesiastical custom, not to be neglected, non de necessitate legis divinae, and not of any obligation layed upon us by the Law of God. Neither is he the only one that hath so determined. Simler hath said it more ex∣presly. Quod dies una cultui divino consecretur, ex lege naturae est; quod autem haec sit septima, non octava, nona aut decima, juris est divini, sed ceremonialis: That one day should be set apart for Gods publick Worship, is the law of Nature, but that this day should be the seventh, and not the eighth, ninth, or tenth, was of Divine appointment, but as ceremonial. Aretius also in his common places, distinguished between the substance of the Sabbath, and the time thereof; the substance of it, which was rest, and the works of Piety, being in all times to continue; tempus autem ut septime die observetur, hoc non fuit necessarium in Ecclesia Christi, but for the time, to keep it on the seventh day always, that was not necessary in the Church of Christ. So also Fran∣kisc. Gomarus, that great undertaker against Arminius, in a Book written purposely de

origine & institutione Sabbati, affirms for certain, that it can neither be made good by the law of Nature, or Text of Scripture, or any solid Argument drawn from thence, unum è septem diebus ex vi praecepti quarti ad cultum Dei necessario observandum, that by the fourth Commandment, one day in seven, is of necessity to be dedicated to Gods service. And Ryvet, as profest an Enemy of the Remonstrants, though for the anti∣quity of the Sabbath, he differeth from the said Gomarus, yet he agreeth with him in this: not only making the observance of one day in seven, to be meerly positive, as in our first part we observed; but lays it down for the received opinion of most of the Reformed Divines, unum ex septem diebus, non esse necessario eligendum, ex vi prae∣cepti, ad sacros conventus celebrandos; the very same with what Gomarus affirmed be∣fore. So lastly for the Lutheran Churches, Chemnitius makes it part of our Christian liberty, quod nec sint alligati nec debeant alligari ad certorum vel dierum vel temporum ob∣servationes, opinione necessitatis, in Novo Testamento, &c. That men are neither bound, nor ought to be, unto the observation of any days, or times, as matters necessary, un∣der the Gospel of our Saviour: though otherwise he account it for a barbarous Folly, not to observe that day with all due solemnity, which hath for so long time been kept by the Church of God. Therefore in his opinion also, the keeping of one day in seven, is neither any moral part of the fourth Commandment, or parcel of the law of Nature. As for the subtil shift of Amesius finding, that keeping holy of one day in seven is positive indeed, sed immutabilis plane institutionis, but such a positive Law as is absolutely immutable; and doth as much oblige, as those which in themselves are plainly natural and moral: it may then serve, when there is nothing else to help us. For that a positive Law should be immutable in its self; and in its own nature, be as universally binding, as the Moral Law; is such a piece of Learning, and of contradiction, as never was put up to shew, in these latter times. But he that learnt his lirry in England, here; and durst not broach it but by halves, amongst the Hollanders.

For the next Thesis, [unspec VII] that the Lords day is not founded on divine Commandment, but the authority of the Church: it is a point so universally resolved on, as no one thing more; and first we will begin with Calvin, who tells 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 Jewish Sabbath. Non sine delectu, dominicum, quem vocamus diem, veteres in locum sabbati subrogarunt, as his words there are. Where none, I hope will think, that he would give our Saviour Christ or his Apostles such a short come off, as to include them in the name of Veteres, only: which makes it plain, that he conceived it not to be their appointment. Bucer resolves the point more clearly, communi Christianorum consensu Dominicum diem publicis Ecclesiae conventibus ac quieti publicae, dicatum esse, ipso statim Apostolorum tempore: and saith, that in the Apostles times, the Lords day by the common consent of Christian people, was dedicated unto publick rest, and the assem∣blies of the Church. And Peter Martyr, upon a question asked, why the old seventh day was not kept in the Christian Church; makes answer, that upon that day, and on all the rest, we ought to rest from our own works, the works of sin. Sed quod is magis quam ille, eligatur ad externum Dei cultum, liberum fuit Ecclesiae per Christum, ut id consuleret quod ex re magis judicaret: nec illa pessime judicavit, &c. That this was rather chose than that for Gods publick service, That, saith he, Christ left totally unto the liberty of the Church, to do therein what should seem most expedient: and that the Church did very well, in that she did prefer the memory of the Resurrection, before the me∣mory of the Creation. These two I have the rather thus joyned together, as being sent for into England in King Edwards time, and place by the Protector in our Universities, the better to establish Reformation, 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 them lived Bullinger and Gualter, two great Learned men. Of these, the first informs us, hunc diem, loco sabbati in memoriam resurgentis Domini delegisse sibi Ecclesias, that in memorial of our Saviours Resurrection, the Churches set apart this day in the Sabbaths stead, whereon to hold their solemn and religious meetings. And after, Sponte receperunt Ecclesiae il∣lam diem, non legimus eam ullibi praeceptam, that of their own accord, and by their own authority, the Church made choice thereof for the use aforesaid; it being no where to be found that it was commanded. Gualter, more generally, that the Chri∣stians first assembled on the Sabbath day, as being then most famous, and so most in use: but when the Churches were augmented, preximus à sabbato dies rebus sacris de∣stinatus,

the next day after the Sabbath was designed to those holy uses. If not be∣fore, then certainly not so commanded by our Saviour Christ: and if designed only, then not enjoyned by the Apostles. Yea Beza though herein he differ from his Ma∣ster, Calvin; and makes the Lords day meetings to be Apostolicae & verae divinae tradi∣tionis, to be indeed of Apostolical, and divine Tradition: yet being a Tradition only, al∣though Apostolical, it is no Commandment. And more than that, he tells us in ano∣ther place, that from St. Pauls preaching at Troas, and from the Text. 1 Corinth. 16.2. non inepte colligi, it may be gathered not unfitly, that then the Christians were ac∣customed to meet that day, the ceremony of the Jewish Sabbath beginning by de∣grees to vanish. But sure the custom of the people makes no divine Traditions; and such conclusions, as not unfitly may be gathered from the Text, are not Text it self. Others there be, who attribute the changing of the day, to the Apostles; not to their precept, but their practice. So Mercer, Apostoli, in Dominicum converterunt, the A∣postles changed the Sabbath to the Lords day: in Gen. 2. Paraeus attributes the same Apostolicae Ecclesiae unto the Apostolical Church, or Church in the Apostles time: quo∣modo autem facta sit haec mutatio in sacris liberis expressum non habemus; but how, by what authority such a change was made, is not delivered in the Scripture. And John Cuchlinus though he call it consuetudinem Apostolicam an Apostolical custom; yet he is peremptory that the Apostles gave no such Commandment; Apostolos praeceptum reli∣quisse constanter negamus. So Simler calls it only consuetudinem tempore Apostolorum re∣ceptam, a custom taken up in the Apostles time. And so Hospinian, although saith he, it be apparent that the Lords day was celebrated in the place of the Jewish Sabbath, even in the times of the Apostles: non invenitur tamen vel Apostolos, vel alios, lege ali∣qua & praecepto, observationem ejus instituisse: yet find we not that either they, or any other, did institute the keeping of the same, by any law or precept, but left it free. Thus Zanchius, nullibi legimus Apostolos, &c. We do not read, saith he, that the A∣postles commanded any to observe this day. We only read what they and others did upon it, liberum ergo reliquerunt, which is an argument that they left it to the Churches power. To those add Ʋrsin in his Exposition of the fourth Command∣ment, liberum Ecclesiae reliquit alios dies eligere, and that the Church made choice of this, in honour of our Saviours Resurrection: Aretius in his Common-places, Christiani in Dominicum transtulerunt: Gomarus and Ryvet, in the Tracts before remembred. Both which have also there determined, that in the chusing of this day, the Church did exercise as well her Wisdom, as her Freedom: her freedom, being not obliged unto any day, by the Law of God; her wisdom ne majori mutatione Judaeos offende∣ret, that by so small an alteration, she might the less offend the Jews, who were then considerable. As for the Lutheran Divines; it is affirmed by Doctor Bound, that for the most part they ascribe too much unto the liberty of the Church, in appointing days for the assembly of the people: which is plain confession. But for particulars, Brentius, as Doctor Prideaux tells us, calls it civilem institutionem, a civil institution, and no com∣mandment of the Gospel: which is no more indeed, than what is elsewhere said by Calvin, when he accounts no otherwise thereof, than, ut remedium retinendo ordini ne∣cessarium, as a fit way to retain 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 whatsoever: sed libera fuit obser∣vatio ordinis gratia, but that for orders sake, it had been voluntarily used amongst them, of their own accord.

Thus have we proved that by the Doctrine of the Protestants, of what side soever, [unspec VIII] and those of greatest credit in the several Churches, eighteen by name, and all the Lutherans in general of the same opinion; that the Lords day is of no other institu∣tion than the authority of the Church. Which proved, the last of the three Theses, that still the Church hath power to change the day, and to transfer it to some other, will follow of it self, on the former grounds: the Protestant Doctors before remembred, in saying that the Church, did institute the Lords day, as we see they do; confessing tacitely, that still the Church hath power to change it. Nor do they tacitely confess it, as if they were affraid to speak it out: but some of them in plain terms affirm it, as a certain Truth. Zuinglius, the first Reformer of the Switzers, hath resolved it so, in his Discourse against one Valentine Gentilis, a new Arian Heretick. Audi mi Valen∣tine, quibus modis & rationibus, sabbatum ceremoniale reddatur.

Harken now Valen∣tine by what ways and means, the Sabbath may be made a ceremony: if either we observe that day which the Jews once did, or think the Lords day so affixed unto

any time, ut nefas sit illum in aliud tempus transferre, that we conceive it an impiety, 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 plain than this. Yet Calvin is as plain, when he professeth, that he regardeth not so much the Number of seven, ut ejus servituti Ecclesias astringeret, as to enthral the Church unto it. Sure I am, Doctor Prideaux reckoneth him, as one of them, who teach us that the Church hath power to change the day, and to transfer it to some other: and that John Barclaie makes report, how once he had a Consultation, de transferenda Domi∣nica in feriam quintam, of altering the Lords day unto the Thursday. Bucer affirms as much, as touching the Authority, and so doth Bullinger, and Brentius, Ʋrsine, and Chemnitius, as Doctor Prideaux hath observed. Of Bullinger, Bucer Brentius, I have 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 voluntary ob∣servation; that it is an especial part of our Christian liberty, not to be tied to Days and Times, in matters which concern Gods service; and that the Apostles made it manifest by their Example, Singulis diebus, vel quocunque die. That every day, or any day, may by the Church be set apart for religious Exercises. And as for Ʋrsine, he makes this difference between the Lords day and the Sabbath, that it was utterly unlawful to the Jews, either to neglect or change the Sabbath, without express Commandment from God himself, as being a ceremonial part of divine Worship: but for the Chri∣stian Church, that may design the first, or second, or any other day to Gods publick service. Ecclesia vero Christiana primum, vel alium diem, tribuit ministerio, salva sua li∣bertate, sine opinione cultus vel necessitatis: as his words there are. To these add Die∣tericus a Lutheran Divine, who though he makes the keeping of one day in seven, to be the moral part of the fourth Commandment; 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 persuaded, Dominicum diem mutare & in alium trans∣serre licet, That is the occasions of the Church do so require, the Lords day may be changed unto any other: provided it be one of seven; and that the change be so trans∣acted, that it produce no scandal or confusion in the Church of God. Nay by the doctrine of the Helvetian Churches, if I conceive their meaning rightly, every parti∣cular 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 Confession, Deligit ergo quaevis Ecclesiae sibi certum tempus ad preces publicas, & Evangelii praedica∣tionem, necnon sacramentorum celebrationem: though for their parts, they kept that day, which had been set apart for those holy uses, even from the time of the Apostles, yet so, that they conceived it free, to keep the Lords day, or the Sabbath: Sed & Do∣minicum, non Sabbatum, libera observatione, celebramus. Some Sectaries, since the Re∣formation, have gone further yet, and would have had all days alike, as unto their use, all equally to be regarded, and reckoned that the Lords day as the Church con∣tinued it was a Jewish Ordinance, thwarting the Doctrine of Saint Paul, who seem∣ed to them to abrogate that difference of days, which the Church retained. This was the fancy, or the frenzy rather of the Anabaptist, taking the hint perhaps from something, which had been formerly delivered by some wiser men; and after them, of the Swinck feildian, and the Familist: as in the times before, of the Petro-Brusians, and (if Waldensis wrong him not) of Wiclef also.

Such being the Doctrine of those Churches, [unspec IX] the Protestant, and those of Rome, it is not to be thought but that their practice is according: Both make the Lords day only an Ecclesiastical constitution, and therefore keep it so far forth, as by the Canons of their Churches, they are enjoyned. These what they are at Rome, and those of her obedience, we have seen already; and little hath been added since. It hath not been, of late, a time, to make new restraints; rather to mitigate the old, to lay down such which were most burdensom, and grievous to be born withal. And so it seems they do, Azorius the Jesuit being more remiss in stating and determining the restraints, imposed on the Lords day, and the other Holy days; than Tostatus was, who lived in safer times by far, than 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: re∣pairing to the Church, both at Mass and Vespers, riding abroad to take the Air, or otherwise to refresh themselvas, and following their honest pleasures at such leisure

times, as are not destir ate to the publick meetings; the people not being barred from travelling about their lawful business, as occasion is, so they reserve some time for their Devotions in the publick. Which is indeed agreeable to the most antient and most laudable custom, 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 Galvin, and think themselves the only Orthodox and Reformed Churches; we will consider them in three several circumstances: first in the exercise of Religious Duties, secondly, in restraint from labours, and thirdly in permission of Recreations. And first for the excrcise of religious Duties, they use it in the Morning only: the Afternoon being left at large, for any, and for every man to dispose thereof, as to him seems 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 Gentlemen of good repute, that at the first reception of the Lady Elizabeth into that Countrey, on Sunday after Dinner, the Coaches and the Horses were brought forth; and all the Princes Court, betook themselves unto their plea∣sures, sures, Hunting or Hawking, as the season of the year was fit for either. Which tend the Princcss thither: answer was made, it was their custom so to do, and that they had no Evening-service, but ended all the Duties of the day with the Morning∣sermon. Nor is this custom only, and no more but so. There is a Canon for it in some places, it must be no otherwise. For in the first Council of Dort, Anno 1574. it was Decreed, Publicae vespertinae preces non sunt, introducendae, ubi non sunt introdu∣ciae, ubi sunt, tollantur: that in such Churches where publick Evening Prayer had not been admitted, it should continue as it was, and where they were admitted, they should be put down. So Doctor Smith relates the Canon (if so irregular 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, Anno 1618. what time, to raise the repu∣tation of the Palatine Catechisin, being not long after to be admitted into their Canon, it was concluded, that Catechism-lectures should be read each Sunday in the afternoon; nor to be laid aside propter auditorum infrequentiam, for want of Auditors. Now to allure the people thither, being before staved off by a former Synod, it was provided that their Ministers should read howsoever, Coram paucis auditoribus, immo vel coram suis famulis tantu, Though few were present, or none but their domestick servants; in hope by little and little to attract the people. And secondly it was re∣solved on, to implore the civil Magistrate, Ʋt opera omnia servilia, seu quotidiana, &c. quibus tempus pomeridianum diebus Dominicis maxime in pagis, plerunque transigi soleret, that by their Edicts they would restrain all servile works, the works of ordinary days, and especially, Games, Drinking-matches, and other profanations of the Sab∣bath, wherewith the afternoon or Sundays, chiefly in smaller Towns and Villages, had before been spent; that so the people might repair to the Catechising. By which we also may perceive, that there was no restraint, on Sundays in the afternoon, from any kind of servile works, or daily labours, but that men might and did apply themselves to their several businesses, as on other days. As for the greater Towns there is scarce any of them wherein there are not Fairs and Markets, Kirk-masses, as they use to call them, upon the Sunday: and those as much frequented in the afternoon, as were the Churches in the forenoon. A thing from which they could not hold, not in Dort it self, what time the Synod was assembled. Nor had it now been called upon, as it is most likely, had not Amesius, and some other of the English Malecontents, scattered a∣broad Bounds principles amongst the Netherlands, which they had sown before in England. And certainly they had made as strong a faction there before this time, their learned men beginning to bandy one against the other, in the debates about the Sabbath; but that the livelihood of the States, consisting most on Trade and Traffick, cannot spare any day, Sunday no more than any other, from venting their commodities, and providing others. So that in general, the Lords day is no other∣wise observed with them (though somewhat better than it was twelve years ago) than an Half-holiday is with us: the Morning though not all of that, unto the Church; the afternoon, to their Employments. So for the French and German Churches, we may perceive by their Divines, Calvin, and Beze, and Martin Bucer who do so highly charge the Romanists, 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 lawful, Die dominico peractis sacris laboribus incumbere, On

the Lords day after the end of Divine Service, for any man to follow and pursue his la∣bours, as commonly we do, saith he, in the time of Harvest. Indeed the Polish Churches formerly decreed in two several Synods, the one at Cracow, An. 1573. the other at Petricow, Ann. 1578. Ʋt Domini in suis ditionibus prohibeant Dominicis diebus nundinas annuas & sep∣timanales, That Lords of Mannours (as we call them) should not permit on the Lords day either Fairs or Markets in any of the Towns unto them belonging: Neque iisdem diebus co∣lonos suos ullos laboribus aut vecturis onerent; nor on those days imploy their Tenants in car∣riages, or such servile labours. But this was rather done to please the Lutherans, a∣mongst whom, and those of the Communion of the Church of Rome, under whom they live, than 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 permitted, and most kind of business, a man may lawfully enjoy himself and his honest pleasures; and without danger of offence, pursue those pastimes by which the mind may be refreshed, and the spirits quickned. Already have we told you what the custom is in the Palatine Churches. And for the Belgick, besides it was be∣fore declared from the Synod of Dort, touching the usual spending of that day in Games and Drinking-matches; their four great Doctors, Polyander, Ryvet, Thysius, and Walaeus, make Recreation to be part of the Sabbaths rest, Et inter fines Sabbati esse, and to be reckoned as a principal intent thereof. Even in Geneva it self, the Mother Church unto the rest, as Robert Johnson tells us in his enlargement of Boterus, All honest exercises, Shooting in Peeces, Long-bows, Cross-bows, &c. are used on the Sabbath day, and that in the morning both before and after Sermon: neither do the Ministers find fault there∣with, so they hinder not from hearing of the Word at the time appointed. Indeed there is no reason why they should find fault, the practice so directly rising upon their principles.

Dancing indeed they do not suffer, [unspec X] either in Geneva or the French Churches (though not prohibited for ought I can learn, in either Germany, or any of the Lutheran King∣doms;) but this not in relation to the day, but the sport it self, which absolutely they have forbidden on all days whatever. Calvin took 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 he doth thus relate the story to his friend Farellus, Corneus, and Perinus, two of special power and quality in that City, together with one Heinrichus, one of the Elders of the Church, a Syndic (which is one of the four chief Officers of the Common-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 Perinus; and being interrogated thereupon, Impudenter Deo & nobis mentiti sunt; they lyed, saith he, most impudently 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 confessionem adigerentur. I thought it fit to put them to their Oaths about it. So said, so done, and they not only did con∣fess their former dancing, but that that very day they had been dancing in the house of one Balthasats Widdow. On his confession he proceeded unto the censure which certainly was sharp 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 Anno 1546. And afterwards, considering how much he disliked it, their Mi∣nisters and Preachers cried down dancing as a most sinful and unchristian pastime, and published divers tracts against it. At last in Anno 1571. it was concluded in a Synod held at Rochel, and made to be a part of their publick discipline, viz. that all Congrega∣tions should be admonished by their Ministers seriously to reprehend and suppress all Dances, Mummeries, and Enterludes: As also that all Dancing-masters, or those who make any dancing meetings, after they have been oft admonished to desist, ought to be excommunicate for that their contumacy and disobedience. Which rigidness of theirs, as it is conceived, considering how the French do delight in Dancing, hath been no small impediment unto the general entertainment of the reformed Religion in that Kingdom. So great is their delight therein, and with such eagerness they pursue it, when they are at lei∣sure from their business; that as it seems, they do neglect the Church on the Holy-days, that they may have the more time to attend their Dancing. Upon which ground it was, and not that Dancing was conceived to be no lawful sport for the Lords day, that in the Council of Sens, Anno 1524. in that of Paris, Anno 1557.

in those of Rhemes, and Tours, Anno 1583. and finally in that of Bourges, Anno 1584. dancing on Sundays, and the other Holy-days hath been prohibited; prohibited indeed, but practised by the People, notwithstanding all their Canons. But this concerns the French and their Churches only, our Northern Nations not being so bent upon the sport, as to need restraint. Only the Polish Churches did conclude in the Synod of Petricow before remembred, that Tavern-meetings, Drinking-matches, Dice, Cards, and such like pastimes, as also Musical Instruments and Dances should on the Lords day be forbidden. But then it followeth with this clause, Praesertim eo temporis mo∣mento quo concio & cultus divinus in temple peragitur, especially at that instant time, when men should be at Church to hear the Sermon, and attend Gods worship. Which clearly, shews that they prohibited dancing, and the other pastimes then recited, no otherwise than as they were a means to keep 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, Anno. 1574. which was four years before this Council.

As for the Churches of the East, being now heavily oppressed with Turkish bondage, [unspec XI] we have not very much to say. Yet by that little which we find thereof, it seems 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 days of Feasting, and both retained for the Assemblies of the Church. First, that they are both days of Feasting, or at the least exempted from their publick Fasts, appears by that which is related by Christopher Angelo, a Graecian, whom I knew in Oxford, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that on the Saturday and Sunday, which we call the Lords day, they do both eat Oyl and drink Wine, even in Lent it self, whereas on other days they feed on Pulse, and drink only water. Then that they both are still retained for the Assemblies of the Church, with other Holy-days, he tells us in another place; where it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. that for the Lords days, and the Sa∣turday, and the other Festivals, they use to go unto the Church on the Eve before, and almost at midnight, where they continue till the breaking up of the Congregation. For the Egyptian Christians, or Cophties, as we call them now, it is related by G. Sandys, That on the Saturday presently after midnight, they repair unto their Churches, where they remain well nigh until Sunday at noon; during which time, they neither sit nor kneel, but support themselves on Crutches; and that they sing over the most part of Davids Psalms at every meeting, with divers parcels of the Old and New Testament. He hath informed us also of the Armenians, another sort of Eastern Christians, that coming into the place of the Assembly on Sunday in the afternoon, he found one sitting in the middest of the Congregation, in habit not differing from the rest, reading on a Bible in the Chaldean tongue; that anon after came the Bishop in an Hood or Vest of black, with a staff in his hand: that first he prayed, and then sung certain Psalms assisted by two or three; after, all of them singing joyntly, at interims praying to themselves; the Bishop all this while, with his hands erected, and face towards the Altar: That service being ended, they all kissed his hand, and bestowed their Alms, he laying his other hand on their heads and blessing them; finally, that bidding the succeeding Fasts and Festivals, he dismissed the Assembly. The Muscovites being near un∣to the Greeks, once within the jurisdiction of the Patriarch of Constantinople, partake much also of their customs. They count it an unlawful thing to fast the Saturday, which shews that somewhat is remaining of that esteem, in which once they had it; and for the Holy-days, Sundays as well as any other, they do not hold themselves so strictly to them, but that the Citizens and Artificers, immediately after Divine Service, betake themselves unto their labour and domestick businesses. And this, most pro∣bably, is the custom 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 Holy-days at that time in use. As for the Country people, as Gagvinus tells us, they seldom celebrate or observe any day at all, at least not with that care and order as they ought to do; saying, that it belongs only unto Lords and Gentlemen to keep Holy-days. Last of all, for the Habassines, or Ethiopian Christians, though further off in situation; they come as near unto the fashions of the ancient Grecians. Of them we are informed by Master Brerewood out of Damiani, that they reverence the Sabbath, keeping it solemn equally

with the Lords day. Scaliger tells us that they call both of them by the name of Sab∣baths; the one the first, the other the later Sabbath: or in their own language, the one Sanbath Sachristos, that is, Christs Sabbath; the other Sanbath Judi, or the Jews Sabbath. Bellarmine thinks that they derived this observation of the Saturday or Sab∣bath from the Constitutions ascribed to Clemens; which indeed frequently do press the observation of that day with no less fervour than the Sunday. Of this we have already spoken. And to this Bellarmine was induced the rather, because that in the Country they had found authority, and were esteemed as Apostolical. Audio Ethiopes his Constitutionibus uti, ut vere Apostolocis, & ea de causa in erro••ibus 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 shewn. 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 Evening, and then fall to meat; as the same Scaliger hath recorded. So having looked over all the residue of the Christian World, and found no Sabbath in the same, except only nominal, and that as well upon the Saturday as upon the Sunday; it is now time we turned our course, and set sail for England, where we shall find as little of it as in other places, until that forty years ago, no more, some men began to introduce a Sab∣bath thereunto, in hope thereby to countenance and advance their other projects.

CHAP. VII. In what estate the Lords day stood in this Isle of Brittain, from the first Planting of Religion to the Reformation.

• 1. What doth occur about the Lords day, and the other Festivals, amongst the Churches of the Brittains.
• 2. Of the estate of the Lords day, and the o∣ther Holy-days in the Saxon Heptar∣chy.
• 3. The honours done unto the Sunday and the other Holy-days, by the Saxon Mo∣narchs.
• 4. Of the publick actions Civil, Ecclesiastical, mixt, and Military, done on the Lords day, under the first six Norman Kings.
• 5. New Sabbath Doctrins broached in Eng∣land, in King Johns Reign; and the mi∣raculous original of the same.
• 6. The prosecution of the former story, and ill success therein of the undertakers.
• 7. Restraint of worldly business on the Lords day, and the other Holy-days, admitted in those times, in Scotland.
• 8. Restraint of certain servile works on Sun∣days, Holy-days, and the Wakes, con∣cluded in the Council of Oxon, under Henry III.
• 9. Husbandry and Legal process, prohibited on the Lords day first, in the Reign of Edward III.
• 10. Selling of Wools on the Lords day, and the solemn Feasts, forbidden first by the said King Edward, as after, Fairs and Mar∣kets generally, by King Henry VI.
• 11. The Cordwainers of London restrained from selling their Wares on the Lords day, and some other Festivals, by King Edward IV. and the repealing of that Act by King Henry VIII.
• 12. In what estate the Lords day stood, both for the doctrine and the practice, in the be∣ginning of the Reign of the said King Henry.

AND now at last we are for England, [unspec I] that we may see what hath been done a∣mongst our selves in this particular, and thereby be the better lessoned what we are to do. For as before I noted, the Canons of particular Churches, and Edicts of particular Princes, though they sufficiently declare both what their practice and opi∣nion was in the present point; yet are no general rule, nor prescript to others, which lived not in the compass of their Authority. Nor can they further bind us, as was then observed; than as they have been since admitted into our Church or State, either by adding them unto the body of our Canon, or imitating them in the composition of our Acts and Statutes. Only the Decretals of the Popes, the body of their Canon Law is to be excepted; which being made for the direction and reiglement of the Church in general, were by degrees admitted and obeyed in these parts of Christen∣dome;

and are by Act of Parliament so far still in force, as they oppose not the Pre∣rogative Royal, or the municipal Laws and Statutes of this Realm of England. Now that we may the better see how it hath been adjudged of here, and what hath been de∣creed ordome touching the Lords day, and the other Holy-days; we will ascend as high as possibly we can, even to the Church and Empire of the Brittains. Of them indeed we find not much, and that delivered in as little; it being said of them by Beda, that in the time of Constantine they did dies festos celebrare, observe those Holy-days which were then in use; which, as before we said, were Easter, Whitsontide, the Feasts of Christs Nativity, and his Incarnation every year; together with the Lords day weekly. And yet it may be thought that in those times the Lords day was not here of any great ac∣count, in that they kept the Feast of Easter after the fashion of the Churches, in the Eastern parts, decima quarta luna, on what day of the week soever: which certainly they had not done, had the Lords day obtained amongst them that esteem, which ge∣nerally it had found in the Western Churches. And howsoever a late writer of Ec∣clesiastical History, endeavour to acquit the Brittains of these first Ages from the erro∣neous observation of that Feast, and make them therein followers of the Church of Rome: yet I conceive not that his proofs come home to make good his purpose. For where it is his purpose to prove, by computation, that that erroneous observation came not in amongst the Brittains till 30 years before the entrance of S. Austin, and his asso∣ciates into this Island; and for that end hath brought a passage out of Beda, touching the continuance of that custom: It's plain that Beda speaks not of the Brittish, but the Scottish Christians. Permansit autem apud eos [the Scottish-Irish Christians, as himself confesseth] hujusmodi observantia Paschalis tempore non pauco, hoc est usque ad annum Do∣mini. 717. per annos 150. which was (as he computes it somewhat near the point) but 30 years before the entrance of that Austin. Now for the Scots, it is apparent that they received not the faith till the year of Christ 430, (not to say any thing of the time wherein they first set footing in this Island, which was not very long before:) and probably might about that time, of which Beda speaks, receive the custom of keeping Easter from the Brittains, who were next neighbours to them, and a long time lived mingled with them. But for the Brittains, it is most certain that they had longer been accustomed to that observation; though for the time thereof, whether it came in with the first plantation of the Gospel here, we will not contend, as not pertaining to the business which we have in hand. Suffice it, that the Brittains anciently were observant of those publick Festivals which had been generally entertained in the Church of God: though for the time of celebrating the Feast of Easter, they might adhere more unto one Church than unto another. As for the Canon of the Council of Nice, which is there alledged, Baronius rightly hath observed out of Athanasius, that notwithstan∣ing both the Canon and the Emperours Edicts thereupon: tamen etiam postea, Syros, Cilices, & Mesopotamios, in eodem errore permansisse, the Syrians, Cilicians, and Mesopo∣tamians, continued in their former errours. And why not then the Brittains, which lay farther off, as well as those that dwelt so near the then Regal City?

Proceed we next unto the Saxons, [unspec II] who as they first received the faith from the Church of Rome, so did they therewithal, receive such institutions as were at that time generally entertained in the Roman Church; the celebration of the Lords day, and the other Festivals, which were allowed of and observed, when Gregory the Great at∣tained the Popedom. And here, to take things as they lie in order, we must begin with a narration concerning Westminster, which for the prettiness of the story I will here insert. Sebert the first Christian King of the East Saxons, having built that Church unto the honour of God, and memory of Saint Peter, invited Mellitus Bishop of London, on a day appointed unto the consecration of it. The night before, S. Peter coming to the further side, crosseth the Ferry, goes into the Church, and with a great deal of celestial musick, lights, and company, performs that office; for the dispatch of which Mellitus had been invited. This done, and being wafted back to the further side, he gives the Ferri-man for his fare a good draught of Fishes, only commanding him, to carry one of them, which was the best for price and beauty, for a present from him to Mellitus, in testimony that the work was done to his hand already. Then telling who he was, he adds, that he and his Posterity, the whole race of Fisher-men should be long after stored with that kind of Fish; tantum ne ultra piscari audeatis in die Dominica; pro∣vided always that they fished no more upon the Sunday. Aldredus so reports the story. And though it might be true, as unto the times wherein he lived, (which was in the declining of the twelfth Century) that Fishing on the Lords day was restrained by Law;

yet sure he placed this story ill, in giving this injunction from St. Peter in those early days, when such restraints were hardly setled; if in a Church new planted they had yet been spoken of. Leaving this therefore as a fable, let us next look on Beda, what he hath left us of this day, in reference to our Ancestors of the Saxons-Race: and many things we find in him, worth our observation. Before we shewed you, how the Sunday was esteemed a Festival, that it was judged heretical to hold Fasts thereon. This Ordinance came in amongst us with the faith it self. S. Chadd, ha∣ving a place designed him by King Oswald, to erect a Monastery, did presently retire unto it, in the time of Lent: In all which time, Dominica excepta, the Lords day ex∣cepted, he fasted constantly till the Evening, as the story tells us. The like is told of Adamannus, one of the Monastery of Coldingham, now in Scotland, (but then ac∣counted part of the Kingdom of Northumberland,) that he did live in such a strict and abstemious manner, ut nil unquam cibi vel potus, excepta die Dominica, & quinta Sabbati perciperet; that he did never eat nor drink but on the Sunday and Thurs∣day only. This Adamannus lived in Anno 690. Before we shewed you, with what profit Musick had been brought into the Church of God: and hither it was brought, it seems, with the first preaching of the Gospel. Beda relates it of Paulinus, that when he was made Bishop of Rochester, which was in Anno 631. he left behind him in the North one James a Deacon, cantandi in Ecclesia peritissimum, a man exceeding perfect in Church Musick: who taught them there that form of singing Divine Service, which which he learnt in Canterbury. And after in the year 668, what time Archbishop Theodorus made his Metropolitical visitationn, the Art of singing Service, which was then only used in Kent (for in the North it had not been so setled, but that it was again for∣gotten) was generally taken up over all the Kingdom. Sonos cantandi in Ecclesia, quos eate∣nusin Cantica tantum noverant, ab hoc tempore per omnes Anglorum Ecclesias dicere coeperunt, as that Author hath it. Before we shewed, how Pope Vitalianus, Anno 653. added the Organ to that vocal Musick, which was before in use in the Church of Christ, In less than 30 years after, and namely in the year 679. were they introduced by Pope Agatho, into the Churches of the English: and have continued in the same well near 1000 years, without interruption. Before we shewed you, how some of the greater Festivals, were in esteem before the Sunday: and that it was so even in the Primitive times. And so it also was in the Primitive times of this Church of England: it being told us of Qu. Etheldreda, that after she had put her self into a Monastery, she never went unto the Bathes praeter immi∣nentibus soleniis majoribus, but on the approach of the greater Festivals, such as were Easter, Pentecost, and Christmas; for so I think he means there by Epiphanie: as also, that unless it were on the greater Festivals she did not use to eat, above once, a day. This plainly shews, that Sunday was not reckoned for a greater Festival; that other days were in the opinion and esteem above it: and makes it evident withal, that they conceived not that the keeping of the Lords day, was to be accounted as a part of the law of Na∣ture; or introduced into the Church, by divine Authority, but by the same Autho∣rity that the others were. For Laws in these times made, we meet with none but those of Ina, a West-Saxon King, who entred on his Reign Anno 712. A Prince ex∣ceedingly devoted to the Church of Rome, and therefore apt enough to imbrace any thing, which was there concluded. By him it was enacted, in the form that fol∣loweth, Servus si quid operis patrarit die Dominico, ex praecepto Domini sui, liber esto, &c. If a servant work on the Lords day, by the appointment of his Master, he was to be set free, and his Master was to forfeit 30 shillings: but of he worked without such order from his Master, to be whipped, or mulcted. Liber si hoc die operetur injussu Do∣mini sui, &c. So if a Freeman worked that day, without direction from his Master, he either was to be made a Bondman, or pay 60 shillings. As for the Doctrine of these times, we may best judg of that by Beda. First for the Sabbath, that he tell us, ad Mosis usque tempora caeterorum dierum similis erat, was meerly like the other days until Moses time, no difference at all between them: therefore not institute and observed in the beginning of the World, as some teach us now. Next for the Lords day, that he makes an Apostolical sanction only, no Divine Commandment; as before we noted: and how far Apostolical sanctions bind, we may clearly see, by that which they determined in the Council of Hierusalem. Of these two Specialties, we have spoken already.

This is the most we find in the Saxon Heptarchie; [unspec III] and little more than this we find in the Saxon Monarchie. In this we meet with Alured first, the first that brought this Realm in order, who in his Laws cap. de diebus festis & solennibus, reckoneth up cer∣tain days in which it was permitted unto Freemen to enjoy their Festival liberty, as

the phrase there is: servis autem & iis qui sunt legitima officiorum servitute astricti, non item, but not to slaves, and such as were in service unto other men, viz. the twelve days after Christs Nativity, dies ille quo Christus subegit diabolum, the day wherein our Saviour overcame the Devil; the Festival of Saint Gregory, seven days before Ea∣ster, and as many after, the Festival day of Saint Peter and Paul, the week before our Lady day in Harvest, All Hallowtide, and the four Wednesdays in the Ember-weeks. Where note how many other days, were priviledged in the self-same manner, as the Lords day was; in case that be the day then spoken of, wherein our Saviour overcame the Devil, as I think it is: as also that this priviledg extended unto Freemen only, ser∣vants and bondmen being left in the same condition as before they were; to spend all days alike in their Masters businesses. This Alured began his Reign, Anno 871. and after him succeeded Edward, surnamed the Elder, in the year 900. who in a league between himself and Gunthrun King of the Danes in England, did publickly on both sides prohibit, as well all markettings on the Sunday, as other kind of work what∣soever on the other Holy days. Dacus si die Dominico quicquam fuerit mercatus, reipsa, & Oris praeterea 12 mulctator; Anglus 30 solidos numerato, &c. If a Dane bought any thing on the Lords day, he was to forfeit the thing bought, and to pay 12 Oras, (every Ora being the fifteenth part of a pound) an Englishman doing the like to pay 30 shil∣lings. A Freeman if he did any work, die quocunque festo, on any of the Holy days, was forthwith to be made a Bondman, or to redeem himself with Money; a Bondslave to be beaten for it, or redeem his beating with his Purse. The Master also whether that he were Englishman or Dane, if he compelled his servants to work on any of the Holy days, was to answer for it. So when it had been generally received in other places to begin the Sunday-service on the Eve before, it was enacted by King Edgar, surnamed the Peace∣able, who began his Reign. An. 959. diem Sabbati, ab ipsa die Saturni hora pomeridiana tertia, usque in lunaris diei diluculum, festum agitari: that the Sabbath should begin on Saturday, at three of the clock in the afternoon, (and not as Fox relates it in his Acts and Monuments, at nine in the morning) and so hold on till day break, on Mon∣day. Where, by the way, though it be dies Sabbati in the Latin, yet in the Saxon Copy, it is only Healde, the Holy day. After this Edgars death, the Danes so plagued this Realm, that there was nothing setled in it either in Church or State, till finally they had won the Garland, and obteined the Kingdom. The first of these, Canutus, an heroick Prince; of whom it is affirmed by Malmesbury, omnes leges ab antiquis regibus, & maxime sub Etheldredo latas, that he commanded all those Laws to be observed which had been made by any of the former Kings, (and those before remembred amongst the rest, of which see the 42. of his Constitutions;) especially by Etheldred his predecessour: and that upon a grievous mulct, to be laid on such, who should disobey them. These are the Laws which afterwards were called K. Edwards, non quòd ille statuerit, sed quòd observa∣rit, not because he enacted them, but that he caused them to be kept. Of these more a∣non. Besides which Laws so brought together, there were some others made at Winchester by this King Canutus: and amongst others, this, that on the Lords day there should be no markettings, no Courts, or publick meetings of the people for civil businesses: as also that all men abstein from Hunting, and from all kind of earthly work. Yet was there an exception too, nisi flagitante necessitate, in cases of necessity, wherein it was permitted both to buy and sell and for the people to meet together in their Courts. For so it passeth in the Law, Die Dominico mercata concelebrari, populive conventus agi, nisi flagitante necessitate planissime vetamus: ipso praeterea die sacrosancto à venatione, & opere terreno prorsus omni, quis{que} abstineto. Not that it is to be supposed, as some would have it, that he intended Sunday for a Sabbath day, for entring on the Crown A. 1017. he did no more than what had for∣merly been enacted by Charles the Great, and several Councils after him: none of which dreamed of any Sabbath. Besides it is affirmed of this Canutus, by Otho Frisingensis, that in the year 1027. he did accompany the Emperor Conrade at his Coronation on an Easter day; which questionless he would not have done, knowing those kind of Pomps to be meerly civil, and to have in them much of ostentation; had he intended any Sabbath, when he restrained some works on Sunday. But to make sure work of it, without more ado, the Laws by him collected, which we call St. Edwards, make the matter plain: where Sunday hath no other priviledg than the other Feasts; and which is more, is ranked below them. The Law is thus entituled, De temporibus & diebus pacis Domini Regis, the Text as followeth. Ab adventu Domini usque ad octavam Epipha∣niae, pax Dei & Ecclesiae, per omne regnum, &c. From Advent to the Octavei of Epi∣phanie;

Let no mans Person be molested, nor no Suit be pursued: the like from Septuagesima, to Low-sunday; and so from Holy Thursday to the next Sunday after

Whitsontide. Item omnibus Sabbatis ab hora nona usque ad diem Lunae, &c. The like on Saturdays from three in the afternoon until Monday morning; as also on the Eves of the Virgin Mary, S. John the Baptist, all the holy Apostles; of such particular Saints whose Festivals are published in the Churches on the Sunday mornings; the Eve of All Saints in November from three of the clock, till the solemnity be ended. As also that no Christian be molested, going to Church for his Devotions, or returning thence: or travelling to the dedication of any new erected Church, or to the Sy∣nods, or any publick Chapter meeting.

Thus was it with the Lords day, as with many others, in S. Edwards Laws; which after were confirmed and ratified by King Henry the second, after they had long been neglected.

Now go we forwards to the Normans, [unspec IV] and let us see what care they took about the sanctifying of the Lords day; whether they either took or meant it for a Sabbath. And first beginning with the Reign of the first six Kings, we find them times of action, and full of troubles, as it doth use to be in unsetled States: no Law record∣ed to be made touching the keeping of this day; but many actions of great note to be done upon it. These we will rank for orders sake under these five Heads: 1. Co∣ronations, 2. Synods Ecclesiastical, 3. Councils of Estate, 4. Civil business, and 5. Battels and Assaults; which we shall sum up briefly in their place and time. And first for Coronations, which as before I said, are mixt kind of actions, compound of sacred and of civil: William, surnamed Rufus, was crowned at Canterbury by Archbishop Lanfrancke, the 25 of Septemb. being Sunday; Anno 1087. So was King Stephen, the 21 of Decemb. being Sunday too, Anno 1135. On Sunday before Christmas day was Henry the second crowned at London, by Archbishop Theobald, Anno 1155. and on the Sunday before Septuagesima, his Daughter Joane was, at Palermo, crowned Queen of Sicily. Of Richard the first it is recorded, that hoysing Sail from Barbeflet in Normandy, he arrived safely here upon the Sunday, before our Lady day in Harvest: whence setting towards London, there met him his Archbishops, Bishops, Earls, and Barons, cum copiosa militum multitudine, with a great multitude of Knightly rank; by whose advise and Councel he was crowned on a Sunday, in September following, Anno 1189. and after crowned a second time on his return from Thraldom and the Holy Land, Anno 1194. on a Sunday too. The Royal and magnificent form of his first Coronation, they who list to see, may find it most exactly represented in Rog. de Hoveden. And last of all King John, was first inaugurated Duke of Normandy, by Walter Archbishop of Roane, the Sunday after Easter day, Anno 1200. and on a Sunday after crowned King of England, together with Isabel his Queen, by Hubert at that time Archbishop of Canterbury. For Synods next, Anno 1070. A Council was assem∣bled at Winchester, by the appointment of King William the first, and the consent of Alexander then Pope of Rome, for the degrading of Stigand Archbishop of Canterbury: and this upon the Sunday next after Easter. And we find mention of a Synod called by Richard Archbishop of Canterbury, Anno 1175. the Sunday before holy Thursday: ad quod concilium venerunt fere omnes Episcopi & Abbates Cantuariensis dioeceseos; where were assembled almost all the Bishops and Abbots of the whole Province. For Coun∣cils of Estate, there was a solemn meeting called on Trinity Sunday, Anno 1143. in which assembled Maud the Empress, and all the Lords which held her party; where the Ambassadours from Anjou gave up their account: and thereupon it was concluded, that the Earl of Gloucester should be sent thither to negotiate his Sisters business. So in the year 1185, when some Embassadours from the East, had offered to King Henry the second, the Kingdom of Hierusalem; the King designed the first Sunday in Lent for his day of answer. Upon which day there met at London, the King, the Pa∣triarch of Hierusalem, the Bishops, Abbots, Earls, and Barons of the Realm of England; as also William King of Scotland, and his Brother David, with the Earls and Barons of the Countrey: & habito inde cum deliberatione concilio, &c. and then and there upon mature deliberation, it was concluded, that though the King accepted not the Title, yet he would give his people leave, to put themselves into the action, and take up the Cross. For civil Business of another nature, we find it on Record that on the fourth Sunday in Lent, next following, the same King Henry Knighted his Son John, and sent him forthwith into Ireland: Knighthood at those times being far more full of ceremony, than now it is. Which being but a preparation to War and military matters, leads us unto such Battels, as in these times were fought on Sunday. Of which we find it in our Annals, that in the year 1142. upon a Sunday being Candle∣mas day, King Stephen was taken prisoner at the battel of Lincoln: as also that on

Holy-Cross day next after, being Sunday too, Robert Earl of Gloucester, Commander of the adverse force, was taken Prisoner at the battel of Winchester. So read we that on Sunday the 25th. of August, Anno 1173. the King of France besieged and forced the Castle of Dole in Brittain, belonging to the King of England: As also that on Sunday the 26th. of Septemb. Anno 1198. King Richard took the Castle of Curceles from the King of France. More of the kind might be remembred, were not these sufficient, to shew how anciently it hath been the use of the Kings of England to create Knights, and hold their Councils of estate on the Lords day, as now they do. Were not the others here remembred, sufficient to let us know that our Progenitours did not think so su∣perstitiously of this day, as not to come upon the same unto the Crowning of their Kings, or the publick Synods of the Church; or if need were, and their occasions so required it, to fight as well on the Lords day, as on any other. Therefore no Lords day Sabbath hitherto, in the Realm of England.

Not hitherto indeed. But in the Age that followed next, [unspec V] there were some over∣tures thereof, some strange preparatives to begin one For in the very entrance of the 13th. Age, Fulco, a French Priest, and a notable Hypocrite, as our King Richard coun∣ted him, and the story proves, lighted upon a new Sabbatarian fancy; which one of his Associates, Eustathius Abbat of Flay, in Normandy, was sent to scatter here in Eng∣land: but finding opposition to his doctrine, he went back again, the next year after, being 1202. he comes better fortified, preaching from town to town, and from place to place, ne quis forum rerum venalium diebus Dominicis exerceret, that no man should presume to market on the Lords day. Where by the way we may observe, that not∣withstanding all the Canons and Edicts before remembred in the fifth Chapter of this book, and the third Section of this Chapter, the English kept their markets on the Lords day, as they had done formerly, as neither being bound to those which had been made by foreign states; or such as being made at home, had long before been cut in peeces by the sword of the Norman Conqueror. Now for the easier bringing of the people to obey their dictates they had to shew, a warrant sent from God himself, as they gave it out. The title this, Mandatum sanctum Dominicae diei quod de coelo venit in Hierusalem, &c. An holy mandat touching the Lords day, which came down from Heaven unto Hierusalem, found on S. Simeons Altar in Golgotha, where Christ was Crucified for the sins of all the world; which lying there three days, and as many nights, strook with such terrour all that saw it, that falling on the ground, they besought Gods mercy. At last the Patriarch, and Akarias the Archbishop (of I know not whence) ventured to take into their bands that dreadful letter, which was written thus. Now wipe your eyes and look a while on the Contents, which I shall render with as much brevity as the thing requires. Ego Dominus qui praecepi vobis ut observaretis diem sanctum Dominicum, & non custodistis eum, &c. I am the Lord which hath commanded to keep holy the Lords day, and you have not kept it, neither repented of your sins, &c. I caused Repentance to be preached unto you, and you believed not. Thent sent I Pagans amongst you, &c. and because you did not keep the Lords day holy, I punished you a while with famine, &c. Therefore I charge you all, that from the ninth hour on the Saturday, until Sun rising on the Monday, no man presume to do any work but what is good; or if he do, that he repent him of the same. Verily I say and swear unto you by my Seat and Throne, and by the Cherubins that keep my seat, that if you do not harken to this my Mandat, I will no more send to you any other Epistle; but I will open the heavens, and rain upon you stones, and wood, and scalding water, &c. This I avow, that you shall die the death, for the Lords day and other festivals of my Saints, which you have not kept: and I will send amongst you Beasts, with the heads of Lyons, and the hair of Women, and the tailes of Camels; and they shall eat you and devour you. There is a great deal more of this wretched stuff, but I am weary of abusing both my pains and patience. Only I cannot choose but wish that those who have enlarged their Lords day Sabbath to the same extent, would either shew us some such letter, or bring us any of the miracles which hereafter follow; or otherwise be pleased to lengthen out the Festivals of the Saints in the self same manner, as by this goodly Script they are willed to do.

But to procced, the said Eustathius thus furnished, and having found but ill success the former year, in the Southern parts, where he did Angliae Praelatos praedicatione sua molestare, disturb the Prelates by his preachings, as my Author hath it; he went up to York. There did he preach his doctrins, and absolve such as had offended; condi∣tioned that hereafter they did shew more reverence unto the Lords day, and the other Holy days, doing no servile works upon them; nec in diebus Dominicis exercerent forum rerum venalium; particularly, that on the Lords day they should hold no Markets.

The people hereunto assented, and promised they would neither buy nor sell on the Lords day, nisi forte cibum & potum praetereuntibus, excepting meat and drink to passen∣gers. Whereby it seems, that notwithstanding all this terrour, men were permitted yet to travel on the Lords day, as they had occasion. This coming to the notice of the King and Council, my men were all fetched up; such specially qui in diebus Dominicis forum rerum venalium dejecerant, which had disturbed the Markets, and overthrown the Booths and Merchandize on the Lords day, and made to fine unto the King for their mis∣demeanour. Then were they fain to have recourse to pretended miracles. A Carpen∣ter making a wooden Pin, and a Woman making up her Web, both after three on Saturday in the afternoon, are suddenly smitten with the Palsey. A certain man of Nafferton, baking a Cake on Saturday night, and keeping part until the morrow, no sooner brake it for his breakfast, but it gushed out blood. A Miller of Wakefield, grinding Corn on Saturday, after three of the clock, instead of Meal, found his Bin full of Blood, his Mill-wheel standing still of its own accord. One or two more there are of the same edition. And so I think is that related in the Acts and Monuments, out of an old Book entituled de Regibus Angliae; which, now I am fallen upon these fables, shall be joyned with them: King Henry the Second, saith the story, being at Cardiffe in Wales, and being to take horse, there stood a certain man by him, having on him a white Coat, and being barefoot, who looked upon the King, and spake in this wise: Good old King, John Baptist and Peter straightly charge you, that on the Sundays throughout all your Do∣minions, there be no buying or selling, nor any other servile business (those only ex∣cept which appertain to the preparation of meat and drink) which thing if thou shalt observe, whatsoever thing thou takest in hand, thou shalt happily finish. Adding withal, that unless he did these things, and amend his life, he should hear such news within the twelve-moneth, as would make him mourn till his dying day. But to conclude, what was the issue of all this, this terrible letter and forged miracles? That the Historian tells us with no small regret, informing us, that notwithstanding all these miracles, whereby God did invite the people to observe this day: Populus plus timens regiam po∣testatem, quàm divinam, the people fearing more the Kings power than Gods, returned unto their Marketting, as before they did.

I say that the Historian tells it with no small regret; [unspec VII] for in that passionate discon∣tent he had said before, that inimicus humani generis, the Devil envying the proceedings of this holy man so far, so possessed the King and the Princes of darkness (so he calls the Council) that they forthwith proceeded against them who had obeyed him. Which makes me think that this Eustathius was a familiar of the Popes, sent hither for the introducing of those restraints which had been formerly imposed on most parts of Christendom; though here they found no entertainment, the Popes had found full well how ill their justlings had succeeded hitherto with the Kings of England, of the Norman race; and therefore had recourse to their wonted arts, by prodigies and miracles to in∣snare the people, and bring them so unto their bent. And this I do the rather think, because that in the following year, Anno 1203. there was a Legate sent from Rome to William King of Scots, with several presents, and many indulgences. Quae quoniam grato accepit animo, eodem concilio approbante decretum est, &c. Which he accepting very kindly, it pleased him with the approbation of his Parliament at that time assembled, to pass a Law, that Saturday from twelve at noon should be counted holy; and that no man should deal in such worldly businesses as on the Feast-days were forbidden. As also that at the sounding of the Bell, the People should be busied only about holy actions, going to Sermons, hearing the Vespers, or the Evensong; idque usque in diem Lunae facerent, and that they should continue thus until Monday morning, a penalty being laid on those who should do the contrary. So passed it then, and in the year 1214 some eleven years after, it was enacted in a Parliament at Scone, under Alexander the third King of the Scots, that none should fish in any wa∣ters, à die Sabbati post vesperas usque ad diem lunae post ortum solis, from Saturday after Evening prayer, until Sun-rising on the Munday. This after was confirmed in the first Parliament of King James the first, and is to this day called the Saturdays Slop. So easily did the Popes prevail with our now friends of Scotland; that neither miracle, nor any special packet from the Court of Heaven, was accounted necessary.

But here with us in England it was not so, [unspec VIII] though now the Popes had got the better of King John, that unhappy Prince; and had in Canterbury an Archbishop of their own appointment, even that Steven Langton, about whom so much strife was raised. Which notwithstanding, and that the King was then a Minor, yet they proceeded here with

great care and caution, and brought the Holy-days into order, not by command, or any Decretal from Rome, but by a Council held at Oxford, Anno 1222. where amongst other Ordinances tending unto the Government of the Church, the Holy-days were divided into these three ranks. In the first rank were those, quae omni veneratione ser∣vanda erant, which were to be observed with all reverence and solemnity; of which sort were omnes dies Dominici, &c. all Sundays in the year, the feast of Christs Nativity, together with all others now observed in the Church of England: as also all the Festivals of the Virgin Mary, excepting that of her Conception which was left at large; with divers which have since been abrogated. And for conclusion, festum dedicationis cu∣juslibet Ecclesiae in sua parochia, the Wakes or Feasts of Dedication of particular Churches in their proper Parishes, are there determined to be kept with the same reverence and solemnity, as the Sundays were. Nor was this of the Wakes or Feasts of Dedication any new device; but such as could plead a fair original from the Council held in Mentz, anno 813. If it went no higher. For in a Catalogue there made of such principal feasts as annually were to be observed, they reckon dedicationem templi, the consecra∣tion Feast, or Wake, as we use to call it; and place it in no lower rank, in reference to the solemnity of the same, than Easter, Whitsontide, and the rest of the greater Festivals. Now at the first those Wakes or Feasts of dedication were either held upon the very day on which, or the Saints day to which, they had been first consecrated. But after finding that so many Holy days brought no small detriment to the Com∣mon-wealth, it came to pass that generally these Wakes or Feasts of dedication were respited until the Sunday following, as we now observe them. Of the next rank of Feasts in this Council mentioned, were those which were by Priest and Curate to be celebrated most devoutly, with all due performances; minoribus operibus servilibus, se∣cundum consuetudinem loci, illis diebus interdictis, all servile works of an inferiour and less important nature, according to the custom of the place, being laid aside. Such were Saint Fabian and Sebastian, and some twenty more, which are therein specified, but now out of use: and amongst them the Festival of Saint George was one, which after in the year 1414. was made by Chicheley, then Archbishop, a Majus duplex, and no less solemnly to be observed than the Feast of Christmass. Of the last rank of Feasts, were those in quibus post missam opera rusticana concedebantur, sed antequam non; wherein it was permitted that men might after Mass pursue their Countrey, businesses, though not before: and these were only the Octaves of Epiphany, and of John the Baptist, and of Saint Peter, together with the translations of Saint Benedict and Saint Martin. But yet it seems that on the greater Festivals, those of the first rank, there was no restraint of Tillage and of Shipping, if occasion were; and that necessity did require, though on those days, Sundays and all before remembred, there was a general restraint of all other works. For so it standeth in the title prefixt before those Festivals, haec sunt festa, in quibus, prohibitis aliis operibus, conceduntur opera agriculturae & carrucarum. Where by the way, I have translated carrucarum, shipping: the word not being put for Plough or Cart, which may make it all one with the word foregoing, but for ships and sayling. Carruca, signifieth a Ship of the greater burden, such as to this day we call Carrects, which first came from hence. And in this sense the word is to be found in an Epistle writ by Gildas, Illis ad sua remeantibus emergunt certatim de Carruchis, qui∣bus sunt trans Scyticam vallem avecti. So then, as yet, Tillage and Sayling were al∣lowed of on the Sunday, if, as before I said, occasion were, and that necessity so re∣quired. Of other passages considerable in the Reign of K. Henry III. the principal to this point and purpose, are his own Coronation, on Whitsunday, anno 1220. two years before this Council, which was performed with great solemnity and concourse of People. Next, his bestowing the order of Knighthood on Richard de Clare, Earl of Gloucester, accompanied with forty other gallants of great hopes and spirit, on Whit∣sunday too, Anno 1245. and last of all, a Parliament Assembled on Mid-lent Sunday, Parliamentum generalissimum, the Historian calls it the next year after.

This was a fair beginning, but they staid not here. [unspec IX] For after in a Synod of Arch∣bishop Islippes (he was advanced unto the See, Anno 1349.) it was decreed de fratrum nostrorum consilio, with the assent and counsel of all the Prelates then assembled, that on the principal Feasts hereafter named, there should be generally a restraint through all the Province, ab universis servilibus operibus etiam reipubl. utilibus, even from all manner of servile works, though otherwise necessary to the Common-wealth. This general restraint, in reference to the Sunday was to begin on Saturday night, ab hora diei Sabbati vespertina, as the Canon goes, not a minute sooner: and that upon good rea∣son

too, ne Judaicae superstitionis participes videamur, lest if they did begin it sooner (as some now would have us) they might be guilty of a Jewish superstition. the same to be observed in such other Feasts, quae suas habent vigilias, whose Eves had formerly been kept. As also that the like restraint should be observed upon the Feast of Christ∣mass, S. Steven, S. John, &c. and finally on the Wakes, or Dedication Feasts which before we spake of, Now for the works before prohibited, though necessary to the Common wealth, as we may reckon Husbandry, and all things appertaining there∣unto, so probably we may reckon Law-days, and all publick Sessions in Courts of Justice; in case they had not been left off in former times, when as the Judges general being of the Clergy, might in obedience to the Canon-law forbear their Sessions on those days, the Lords day especially. For as our Sages in the Law have resolved it generally, that day is to be exempt from such business, even by the Common Law, for the solemnity thereof, to the intent that people may apply themselves to prayer, and Gods publick service. Particularly, Fitz-Herbert tells us that no plea shall be holden Quindena Paschae, because it is always on the sunday, but it shall be holden crastino quindenae paschae, on the morrow after. So Justice Dyer hath resolved, that if a Writ of scire facias out of the Common-pleas, bear Test on a Sunday, it is an errour, because that day is not dies juridicus in Banco. And so it is agreed amongst them, that on a Fine levied with Pro∣clamations according to the Statute of King Henry VII. if any of the Proclamations be made on the Lords day, all of them are to be accounted erroneous Acts. But to re∣turn unto the Canon where before we left, however that Archbishop Langton for∣merly, and Islip at the present time, had made these several restraints from all servile labours; yet they were far enough from entertaining any Jewish fancy. The Canon last remembred, that of Simon Islip doth express as much. But more particularly and punctually we may find what was the judgment of these times in a full declaration of the same, in a Synod at Lambeth, what time John Peckham was Archbishop, which was in Anno 1280. It was thus determined. Sciendum est quod obligatio ad feriandum in Sabbato legali expiravit omnino, &c. It is to be understood that all manner of obligation of resting on the legal Sabbath, as was required in the Old Testament, is utterly expired with the other ceremonies. And it is now sufficient in the New Testament, to attend Gods service upon the Lords days, and the other Holy days, ad hoc Ecclesiastica authoritate deputatis, ap∣pointed by the Church to that end and purpose. The manner of sanctifying all which days, non est sumendus à superstitione Judaica, sed à Canonicis institutis, is not to be derived from any Jewish superstition, but from the Canons of the Church. This was exact and plain enough, and this was constantly the doctrine of the Church of England. Joannes de Burgo, who lived about the end of K. Henry VI. doth almost word for word resolve it so in his Pupilla oculi, part 10. c. 11. D.

Yet find we not in these restraints, [unspec X] that Marketting had been forbidden, either on the Lords day, or the other Holy days, and indeed it was not; that came in after∣wards by degrees, partly by Statutes of the Realm, partly by Canons of the Church; not till all Nations else had long laid them down. For in the 28 of King Edward III. cap, 14. it was accorded and established, that shewing of Wools shall be made at the Stapie every day of the week, except the Sunday and the solemn Feasts in the year. This was the first restraint in this kind with us here in England; and this gives no more priviledge to the Lords day than the solemn Festivals. Nor was there more done in it for almost an hundred years; not till the time of Henry VI. Anno 1444. what time Archbishop Stafford decreed throughout his Province, ut nundina & emporia in Ecclesiis, aut Coemiteriis, diebusque Dominicis atque Festis, praeterquam tempore messis, non teneantur; that Fairs and Markets should no more be kept in Churches and Church-yards, or on the Lords days, or the other Holy-days, except in time of Harvest only. If in that time they might be suffered, then certainly in themselves they were not unlawful on any other; further than as prohibited by the higher powers. Now that which the Archbishop had decreed throughout his Province, Catworth Lord Mayor of London, attempted to exceed within that City. For in this year, saith Fabian, (Anno 1444.) an Act was made by Authority of the Common Council of London, that up∣on the Sunday should no manner of thing within the franchise of the City be bought or sold, nei∣ther Victual nor other thing; nor no Artificer should bring his Ware unto any man to be worn or occupied that day; as Taylers Garments, and Cordwayners Shooes, and so likewise all other occupations. But then it followeth in the story, the which Ordinance held but a while; enough to shew by the success, how ill it doth agree with a Lord Mayor, to deal in things about the Sabbath. Afterwards in the year 1451. which was the 28 of

this Henries Reign, it pleased the King in Parliament to ratifie what before was order∣ed by that Archbishop in this form that followeth. Considering the abominable in∣juries and effences done to Almigvty God, and to his Saints always ayders and finguler affistants in our necessities, by the necasion of Fairs and Marhets upon their high and principal Feasts; as in the Feast of the Ascension of our Lord. in the day of Corpus Christi, in the day of Whitsunday, Trinity Sunday, and other Sundays; as also in the high Feast of the Assumption of our Blessed Lady, the day of all Saints, and on Good Friday, accustomably and miserably holden and used in the Keaim of England, &c. our Soveraign Lord the King, &c. hath ordained that all manner of Fairs and Markets on the said principal Feasts and Sundays, and Good Friday, shall clearly cease from all shewing of any Goods and Merchandises, necessary Victual only ercept, (which yet was more than was allowed in the City-Act) upon pain of forfeiture of all the goods aforesaid to the Lord of the franchise or liverty, where such goods be or shall be she wed contrary to this Ordinance; the four Sundays in Harvest except. Which clause or reservation sheweth plainly that the things before prohibited were not esteemed unlawful in themselves: as also that this Law was made in confirmation of the former order of the Archbishop, as before was said. Now on this Law I find two resolutions made by my Lords the Judges. First Justice Brian in the 12th. of King Edward the fourth, declared that no sale made upon a Sunday, though in a Fair or Market-overt, (for Markets, as it seemeth, were not then quite laid down, though by Law prohibited) shall be a good sale to alter the property of the goods. And Ploydon in the time of Queen Elizabeth was of opinion, that the Lord of any Fair or Market kept upon the Sunday contrary to the Statute, may there∣fore be indicted for the King or Queen, either at the Assizes, or general Goal delivery, or Quarter Sessions within that County. If so, in case such Lord may be Endicted for any Fair or Market kept upon the sunday, as being contrary to the Statute; then by the same rea∣son may he be Endicted for any Fair or Market kept on any of the other Holy-days in that Statute mentioned.

Nor staid it here. For in the 1465. which was the fourth year of King Edward IV. [unspec XI] it pleased the King in Parliament to Enact as followeth. Our Soveraign Lord the King, &c. hath ordained and established that no Cordwainer or Cobler within the City of London, or within three miles of any part of the said City. &c. do upon any Sunday in the year, or on the Feasts of the Ascension or Nativity of our Lord, or on the Feasi of Corpus Christi, sell or command to be sold any Shwe, Huseans, (i. e. Bootes) or Galoches; or upon the Sunday, or any other of the said Feasts, shall set or put upon the feet or legs of any person any Shwes, Huseans, or Galoches, upon pain of forfeiture and loss of? O shillings, as often as any person shall do contrary to this Ordinance. Where note, that this restraint was only for the City of London, and the parts about it; which shews that it was counted lawful in all places clse. And therefore there must be some particular motive why this restraint was laid on those of London only; either their insolencies, or some notorious neglect of Gods publick service; the Gentle craft had otherwise been ungently handled, that they of all the Tradesmen in that populous City should be so restrained. Note also, that in this very Act, there is a reservation or indulgence for the Inhabitants of S. Martins le Grand, to do as formerly they were accustomed, the said Act or Statute not with∣standing. Which very clause did after move King Henry VIII. to repeal this Statute, that so all others of that trade might be free as they: or as the very words of the Sta∣tute are, That to the Honour of Almighty God, all the Kings Subjects might be hereafter at their liberty, as well as the Inbabitants of S. Martins le Grand. Now where it seemeth by the Proeme of the Statute 17. of this King Edward IV. c. 3. that many in that time did spend their Holy-days in dice, Quoits, Tennis, bowling, and the like unlawful Games, forbidden (as is there affirmed) by the Laws of the Realm; which said unlawful Games are thereupon prohibited, under a certain penalty in the Statute mentioned; It is most manisest that the Prohibition was not in reference to the time, Sundays or any other Holy-days, but only to the Games themselves, which were unlawful at all times. For publick actions in the times of these two last Princes, the greatest were the battels of Towton and Barnet; one on Palm-Sunday, and the other on Easter-day; the greatest Fields that ever were fought in England. And in this State things stood till King Henry VIII.

Now for the doctrine and the practice of these times before King Henry the VIII. and the Reformation; we cannot take a better view than in John de Burgo, Chancellor of

the University of Cambridg, about the latter end of King Henry the sixth. First Do∣ctrinally he determincth, as before was said, that the Lords day was instituted by the authority of the Church, and that it is no otherwise to be observed, than by the Ca∣nons of the Church we are bound to keep it. Then for the name of Sabbath, that the Lords day, & quaelibet dies statuta ad divinam culturam, and every day appointed for Gods publick service, may be so entituled, because in them we are to rest from all servile works: such as are Arts Mechanick, Husbandry, Law-days, and going to Mar∣kets, with other things quae ab Ecclesia determinantur, which are determined by the Church. Lastly, that on those days, insistendum est orationibus &c. We must be bu∣sied at our prayers, the publick service of the Church, in Hymns, and in spiritual Songs, and in hearing Sermons. Next practically for such things as were then al∣lowed of, he doth sort them thus. First generally, Non tamen prohibentur his diebus faccre quae pertinent ad providentiam necessariorum, &c. We are not those days restrained from doing such things as conduce to the providing of necessaries either for our selves or for our Neighbours: as in preserving of our persons, or of our substance; or in avoid∣ing any loss that might happen to us. Particularly next, si jacentibus, &c. In case our Corn and Hay in the Fields abroad, be in danger of a Tempest, we may bring it in, yea though it be upon the Sabbath. Butchers and Victualers, if they make ready on the Holy days, what they must sell the morrow after, either in open Market, or in their shops; in case they cannot dress it on the day before, or being dressed they cannot keep it: non peccant mortaliter, they fall not by so doing, into mortal sin. ve∣ctores mercium, &c. Carriers of Wares, or Men, or Victuals, unto distant places, in case they cannot do it upon other days without inconvenience, are to be excused. Barbers and Chirurgions, Smiths or Farriers, if on the Holy days they do the works of their daily labour, especially. propter necessitatem eorum quibus serviunt, for the neces∣sities of those who want their help; are excusable also, but not in case they do it chiefly for desire of gain. Messengers, Posts and Travellers, that travel, if some special occasion be, on the Holy days; whether they do it for reward, or not; non audeo condemnare, are not at all to be condemned. As neither Millers, which do grind either with Water-mils, or Wind-mils, and so can do their Work without much labour; but they may keep the custom of the place in the which they live, not being otherwise commanded by their Ordinaries: secus si traciu jumentorum mul∣turam faciunt; but if it be an Horse-mill, then the case is altered. So buying and selling on those days, in some present exigent, as the providing necessary Victuals for the day, was not held unlawful: dum tamen exercentes ea non subtrabunt se di∣vinis officiis, in case they did not thereby keep themselves from Gods publick Ser∣vice. Lastly, for Recreations, for dancing on those days, he determins thus: that they which dance on any of the Holy days, either to stir themselves, or others: unto carnal lusts, commit mortal sin; and so they do, saith he, in case they do it any day. But it is otherwise, if they dance upon honest causes, and no naughty purpose; and that the persons be not by Law restrained. Choreas ducentes, maxi∣me in diebus sestis, causa incitanda se, vel alios, ad peccatum mortale, peccant mortali∣ter: & similiter si in profestis diebus hoc fiat: secus si hoc fiat ex causa honesta, & inten∣tione non corrupta, & à persona, cui talia non sunt probibita. With which determina∣tion I conclude this Chapter.

CHAP. VIII. The story of the Lords Day, from the Reformation of Religion, in this Kingdom, till this present time.

• 1. The doctrine of the Sabbath and the Lords day, delivered by three several Martyrs, conformably to the judgment of the Prote∣stants before remembred.
• 2. The Lords day, and the other Holy days, confessed by all this Kingdom, in the Court of Parliament, to have no other ground, than the authority of the Church.
• 3. The meaning and occasion of that clause in the Common-Prayer book, Lord have mercy upon us, &c. repeated at the end of the fourth Commandment.
• 4. That by the Queens Injunctions, and the first Parliament of her Keign, the Lords day was not meant for a Sabbath day.
• 5. The doctrine in the Homilies delivered, about the Lords day, and the Sabbath.
• 6. The sum and substance of that Homily; and that it makes not any thing for a Lords day Sabbath.
• 7. The first original of the New Sabbath Speculations, in this Church of England; by whom, and for what cause invented.
• 8. Strange and most monstrous Paradoxes, preached on occasion of the former doctrines; and of the other effects thereof.
• 9. What care was taken of the Lords day in King James his Reign; the spreading of the doctrines: and of the Articles of Ire∣land.
• 10. The Jewish Sabbath set on foot: and of King James his declaration about law∣ful sports, on the Lords day.
• 11. What Tracts were writ and published in that Princes time, in opposition to the doctrines before remembred.
• 12. In what estate the Lords day and the other Holy days have stood in Scotland, since the reformation of Religion in that Kingdom.
• 13. Statutes about the Lords day, made by our present Sovereign; and the miscon∣struing of the same: His Majesty revi∣veth, and enlargeth the Declaration of King James.
• 14. An exhortation to obedience unto his Majesties most Christian purpose, concludes this History.

THUS are we safely come to these present times, the times of Reformation, [unspec I] wherein whatever had been taught or done in the former days, was publickly brought unto the test, and if not well approved of, layed aside, either as unprofitable, or plainly hurtful. So dealt the Reformators of the church of England, as with other things, with that which we have now in hand, the Lords day, and the other Holy days: keeping the days, as many of them as were thought convenient for the advancement of true godliness, and increase of piety; but paring off those supersti∣tious conceits and matters of opinion, which had been entertained about them. But first, before we come to this, we will by way of preparation, lay down the judgments of some men in the present point; men of good quality in their times, and such as were content to be made a sacrifice, in the common Cause. Of these I shall take notice of three particularly, according to the several times in the which they lived. And first we will begin with Master Frith, who suffered in the year 1533. who in his declaration of Baptism, thus declares himself. Our forefathers, saith he, which were in the begin∣ning of the Church, did abrogate the Sabbath, to the intent that men might have an en∣sample of Christian liberty, &c. Howbeith because it was necessary that a day should be re∣served in which the people should come together, to hear the Word of God, they ordained in∣stead of the Sabbath which was Saturday, the next day following which is Sunday. And although they might have kept the Saturday with the Jew, as a thing indifferent, yet they did much better. Some three years after him, Anno 1536. being the 28. of Henry the eighth, suffered Master Tyndall, who in his answer to Sir Thomas More, hath resolved it thus. As for the Sabbath we be Lords over the Sabbath, and may yet change it into Monday, or into any other day, as we see need; or may make every tenth day Holy day only, if we see cause why. Neither was there any cause to change it from the Saturday, but to put a difference between us and the Jews; neither reed we any Holy day at all, if the people might be taught without it. Last of all bishop Hooper, sometimes Bishop of Glou∣cester, who suffered in Queen Maries Reign, doth in a Treatise by him written on the Ten Commandments, and printed in the year 1550. go the self-same way. We may not

think (saith he) that God gave any more holiness to the Sabbath, than to the other days. For if ye consider Friday, Saturday, or Sunday, inasmuch as they be days, and the work of God, the one is no more holy than the other: but that day is always most holy, in the which we most apply and give our selves unto holy works. To that end did he sanctifie the Sabbath day, not that we should give our selves to illness, or such Ethnical pastime as is now used amongst Ethnical people: but being free that day from the travels of this World, we might consider the works and benefits of God, with thanksgiving; hear the Word of God, honour him and fear him; then to learn who, and where be the poor of Christ, that want our help. Thus they: and they amongst them have resolved on these four conclusions. First, that one day is no more holy than another, the Sunday than the Satur∣day or the Friday; further than they are set apart for holy Uses. Secondly, that the Lords day hath no institution from divine authority, but was ordained by our fore-fathers in the beginning of the Church, that so the people might have a Day to come toge∣ther, and hear Gods Word. Thirdly, that still the Church hath power to change the day from Sunday unto Monday, or what day she will. And lastly, that one day in seven, is not the Moral part of the fourth Commandment: for Mr. Tyndal saith expresly, that by the Church of God, each tenth day only may be kept holy, if we see cause why. So that the marvel is the greater, that any man should now affirm, as some men have done, that they are willing to lay down both their Lives and Livings, in maintenance of those contrary Opinions, which in these latter days have been taken up.

Now that which was affirmed by them, [unspec II] in their particulars, was not long after∣wards made good by the general Body of this Church and State, the King, the Lords Spiritual and Temporal, and all the Commons met in Parliament, Anno the fifth and sixth of King Edward the sixth; where, to the honour of Almighty God, it was thus enacted: For as much as men be not at all times so mindful to Iaud and praise God, so ready to resort to hear Gods holy Word, and to come to the holy Commu∣nion &c. as their bounden duty doth require: therefore to call men to remem∣brance of their duty, and to help their infirmity, it hath been wholsomly pro∣vided, that there should be some certain times and days appointed, wherein the Christians should cease from all kind of labour, and apply themselves only and wholly unto the aforesaid holy works, properly pertaining to true Keligion, &c. Which works as they may well be called Gods Service, so the time especially appointed for the same, are called Holy days: Rot for the matter or the nature either of the time or day, &c. for to all days and times are of like holiness, but for the nature and condition of such holy works, &c. whereunto such times and days are sanctified and hallowed: that is to say separated from all prophane uses, and dedicated not unto any Saint or Creature, but only unto God, and his true wor∣ship. Neither is it to be thought that there is any certain time or definitive num∣ber of days, prescribed in holy Scripture; but the appointment both of the time, and also of the number of days, is left by the authority of Gods Word unto the liberty of Christs Church, to be determined and assigned orderly in every Countrey, by the discretion of the Rulers and Ministers thereof, as they shall judg most expedi∣ent, to the true setting forth of Gods glory, and edification of their people. Nor is it to be thought, that all this Preamble was made in reference to the Holy days or Saints days only; whose being left to the authority of the Church, was never questioned: but in relation to the Lords day also, as by the Act it self doth at full ap∣pear; for so it followeth in the Act: Be it therefore enacted, &c. That all the days hereafter mentioned, shall be kept, and commanded to be kept Holy days, and none other: that is to say, all Sundays in the Year, the Feasts of the Circumcision of our Lord Jesus Christ, of the Epiphanie, of the Purification, (with all the rest now kept, and there named particularly) and that none other day shall be kept and com∣manded to be kept holy day, and to abstain from lawful bodily labour. Nay, which is more, there is a further Clause in the self-same Act, which plainly shews that they had no such thought of the Lords day, as that it was a Sabbath, or so to be ob∣served, as the Sabbath was; and therefore did provide it, and enact by the Authority aforesaid, a bat it shall be lawful to every Husbandman, Labourer, Fisherman, and to all and every other person or persons, of what estate, degree, or condition be or they he, upon the holy days aforesaid in Harvest, or at any other times in the year, when necessity shall so require, to labour, ride, fish, or work any kind of work at their free-wills and pleasure: any thing in this Act unto the contrary notwith∣standing. This is the total of this Act; which, if examined well, as it ought to

be, will yield us all those propositions or conclusions, before remembred, which we collected from the writings of those three particular Martyrs: Nor is it to be said, that it is repealed, and of no Authority. Repealed, indeed, it was, in the first year of Queen Mary; and stood repealed in Law, though otherwise in use and practice, all the long Reign of Queen Elizabeth: but in the first year of King James, was re∣vived again. Note here, that in the self-same Parliament, the Common Prayer-Book, now in use, being reviewed by many godly Prelates, was confirmed and autho∣rized; wherein, so much of the said Act, as doth concern the Names and Number of the Holy days, is expressed, and as it were incorporate into the same. Which makes it manifest, that in the purpose of the Church, the Sunday was no otherwise esteemed of, than another Holy day.

This Statute, as before we said, was made in Anno 5. & 6. of Edward the sixth. [unspec III] And in that very Parliament, as before we said, the Common-Prayer-Book was con∣firmed, which still remains in use amongst us: save, that there was an alteration or addition of certain Lessons to be used on every Sunday of the Year: the form of the Letany altered, and corrected; and two Sentences added in the delivery of the Sacrament unto the Communicants. Now, in this Common Prayer-Book thus confirmed, in the fifth and sixth years of King Edward the sixth, it pleased those that had the altering and revising of it, that the Commandments, which were not in the former Liturgy, allowed of in the second of the said Kings Reign, should now be added, and accounted as a part of this; the people being willed to say after the end of each Commandment, Lord have mercy upon us, and incline our hearts to keep this Law. Which being used accordingly, as well upon the hearing of the fourth Com∣mandment, as of any others; hath given some men a colour to persuade themselves, that certainly it was the meaning of the Church, that we should keep a Sabbath still, though the day be changed; and that we are obliged to do it, by the fourth Com∣mandment. Assuredly, they who so conclude, conclude against the meaning of the Book and of them that made it. Against the meaning of the Book: for if the Book had so intended, that that Ejaculation was to be understood in a literal sence, accord∣ing as the words are laid down in terminis: it then must be the meaning of the Book, that we should pray unto the Lord, to keep the Sabbath of the Jews, even the se∣venth day precisely, from the Worlds Creation, and keep it in the self-same manner, as the Jews once did: which no man, I presume, will say was the meaning of it. For, of the changing of the day, there is nothing said, nor nothing intimated; but the whole Law laid down in terminis, as the Lord delivered it. Against the meaning also of them that made it: for they that made the Book, and reviewed it afterwards, and caused these Passages and Prayers to be added to it; Cranmer, Archbishop of Can∣terbury; Ridley, Bishop of London; and certain others of the Prelates, then and there assembled; were the same men, by whose advice and counsel, the Act before remem∣bred, about keeping Holy days, was in the self-same Parliament drawn up, and per∣fected. And is it possible, we should conceive so ill of those reverend persons, as that they would erect a Sabbath in the one Act, and beat it down so totally in the other: to tell us in the Service-Book, that we are bound to keep a Sabbath, and that the time and day of Gods publick Worship, is either pointed out in the fourth Com∣mandment, or otherwise ordained by Divine Authority: and in the self-same breath, to tell us, that there is neither certain time, nor definite number of days, prescribed in Scri∣pture, but all this left unto the liberty of the Church? I say, as formerly I said, it is impossible we should think so ill of such Reverend persons: nor do I think, that any will so think hereafter, when they have once considered the non sequitur of their own Conclusions. As for the Prayer there used we may thus expound it, according to the doctrine and the practice both, of those very times; viz. that their intent and meaning was, to teach the people, to pray unto the Lord, to incline their hearts to keep that Law, as far as it contained the Law of Nature, and had been entertained in the Christian Church; as also to have mercy on them for the neglect thereof, in those Holy days, which by the wisdom and authority of the Church, had been set apart for Gods publick Service. Besides, this Prayer was then conceived, when there was no suspition, that any would make use thereof, to introduce a Jewish Sabbath; but when men rather were inclined to the contrary errour, to take away those cer∣tain and appointed times, Lords days, and other Holy days, which by the wisdom of the Church had been retained in the Reformation. The Anabaptists were strongly bent that way, as before we shewed; and if we look into the Articles of our Church,

we shall then find what special care was taken, to suppress their errours in other points, which had taken footing, as it seems, in this Church and Kingdom. Therefore the more likely it is, that this Cluse was added, to crush their furious fancies, in this particular, of not hallowing certain days and times to Gods publick Service. Yet I conceive withal, that had those Reverend Prelates foreseen how much their pious purpose would have been abused, by wresting it to introduce a Sabbath, which they never meant; they would have cast their meaning in another mould.

Proceed we to the Reign of Queen Elizabeth, [unspec IV] that so much celebrated Princess; and in the first place, we shall meet with her Injunctions, published the first year of her Empire: in which, the Sunday is not only counted with the other Holy days; but labour, at some times permitted; and which is more, enjoyn'd upon it: For thus it pleased her to declare her will and pleasure; All the Queens faithful and loving Subjects shall from henceforth celebrate and keep their holy day, according to Gods holy will and pleasure: that is, in hearing the Word of God read, and taught; in private and publick Prayers; in knowledging their offences unto God, and amendment of the same; in reconciling of themselves charitably to their Neighbours, where displeasure hath been; in oftentimes receiving the Communion of the Body and Blood of Christ; in bistting the Poor, and Sick, using all soberness, and godly conversation. This seems to be severe enough; but what followeth next? Yet notwithstanding, all Parsons, Vicars, and Curats shall teach and declare to their Parishioners, that they may with a safe and quiet conscience, after their Common Prayer, in the time of Harvest, labour upon the boly and Festival days, and save that thing which God hath sent: And if, for any scrupulosity or grudg of Conscience, men should superstitiously abstain from work∣ing on these days, that then they should grievously offend and displease God. This makes it evident, that Qu. Elizabeth in her own particular, took not the Lords day for a Sabbath; or to be of a different nature from the other Holy days: nor was it taken so, by the whole Body of our Church, and State, in the first Parliament of her Reign; what time it was enacted, That all and every person and persons in∣habiting within this Realm, and any other the Queens Dominious, shall dili∣gently and faithfully, having no lawful or reasonable excuse to be absent, en∣deavour themselves to resort to their Parish Church, or Chappel, accustomed: or upon reasonable let thereof, to some usual place where Common Prayer shall be used in such time of let, upon every Sunday, and other days ordained and used to be kept as Holy day, and then and there to abide orderly and soverly, During the time of Common Prayer, Preaching, or other Service of God, upon pain of punishment, &c. This Law is still in force, and still like to be; and by this Law, the Sundays and the Holy days are alike regarded: Nor by the Law only, but by the purpose and intent of holy Church, who in her publick Liturgy is as full and large for every one of the Holy days, as for the Sunday, the Letany excepted only. For otherwise by the rule and prescript thereof, the same Religious Offices are designed for both, the same devout attendance required for both: and whatsoever else may make both equal. And therefore by this Statute, and the Common Prayer-Book, we are to keep more Sabbaths than the Lords Day Sabbath, or else none at all.

Next look we on the Homilies, [unspec V] part of the publick Monuments of the Church of England, set forth and authorized, Anno 1562. being the fourth of that Queens Reign. In that entituled Of the place and time of Prayer, we shall find it thus. As concerning the Time in which God hath appointed his people to assemble toge∣ther solemnly, it doth appear by the fourth Commandment, &c. And Albeit this Commandment of God doth no•• hind Christian people so straitly to observe and keep the utter ceremonies of the Sabbath day as it did the Jews, as touching the forbearing of work and labour in the time of great necessity, and as thouching the precise keeping of the seventh Day, after the manner of the Jews: (for we keep now the first day, which is our Sunday, and make that our Sabbath, that is, our day of rest, in honour of our Saviour Christ, who as upon that day he rose from death conquering the same most triumphantly.) Yet notwithstanding whatsoever is found in the Comandment appertaining to the Law of Nature, as a thing most godly, most just, and needful for the setting forth of Gods glory, ought to be retained and kept of all good Christian people. And therefore by this Commandment we ought to have a time, as one day in the week, wherein we ought to rest, yea from our lawful and needful words. For like as it appear∣eth

by this Commandment, that no man in the six days ought to be slothful and idle, but diligently to labour in that state wherein God hath set him, even so God hath given express charge to all men, that upon the Sabbath day, which is now our Sunday. they should cease from all weekly and work-day labour; to the intent, that like as God 〈◊〉〈◊〉 wrought six days, and rested the seventh, and blessed and sanctified it, and consecrated it to quietness and rest from labour; even so Gods obedient people should use the Sunday Holily, and rest from their common and daily business, and aisa give themselves wholly to Heavenly exercises of Gods true religion and service. ••o that God doth not only command the observation of this holy day but also by his own example doth stir and provoke us to the diligent keep∣ing of the same, &c. Thus it may plainly appear that Gods will and Command∣ment was to have a solemn time and standing day in the week. Wherein the people should come together, and have in remembrance his wonderful benefits, and to render him thank's for them, an appertaineth to loving, kind, and obedient people. This example and Commandment of God, the godly Christian people began to fol∣low im••ediately after the Ascension of our Lord Christ, and began to choose them a standing day of the week to come together in; yet not the seventh day, which the Jews kept, but the Lords day, the day of the Lords resurrection, the day after the seventh day, which is the first day of the week, &c. Sithence which time, Gods 〈◊〉〈◊〉 hath always in all Ages, without any gain-saying, used to come together •••• the Sunday. to celebrate, and honour the Lords blessed Name, and carefully to 〈◊〉〈◊〉 that 〈…〉〈…〉 If it and quietness, both Man and Woman, Child, Servant, and Stranger. So far the Homily: and this is all thereof which is doctrinal. The re∣sidue consists in reprehension of two sorts of men; one of the which, if they had any business to do, though there were no extream need, would not spare the Sunday, but med all days alike, the holy-days and work-days all as one; the other so consumed the day in gluttony and drunkenness, and such fleshly filthiness, that as it is there said, the Lord was more dishonoured, and the I euil better served on the Sunday, than upon all the days in the week besides.

This saith the Homily, [unspec VI] and this hath often been alledged, as well to prove a Lords day Sabbath, to be allowed of by the doctrine of the Church of England; as at this present time, to justifie the disobedience of those men who have refused to publish the Princes pleasure in point of Recreations. But this, if well examined, will as little help them, as Lord have mercy upon us, in the Common-Prayer book. For first it is here said, that there is no more of the fourth Commandment to be retained and kept of good Christian people, than whatsoever is found in it appertaining to the law of Nature. But we have proved before that there is nothing in the fourth Commandment of the law of Nature, but that some time be set apart for Gods publick service; the precept so far forth, as it enjoyns one day in seven, or the seventh day precisely from the worlds creation, being avowed for ceremonial by all kind of Writers. Secondly it is said, not that the Lords day was enjoyned by Divine Authority, either by Christ him∣self, or his Apostles; but chosen for a standing day to come together in, by godly Christian people, immediately after the Ascension of our Lord Christ: If chose by them, then not enjoyned by the Apostles; if not till after the Ascension of our Saviour Christ, then not at all by him commanded. Thirdly, whereas they chose themselves a standing day in the week to come together in, they did not this by any obligation laid upon them by the fourth Commandment, but only by a voluntary following of Gods example, and the Analogy or equity of Gods Commandment, which was (they do not say which is) that he would have, [amongst the Jews] a solemn time and standing day in the week, wherein the people 〈◊〉〈◊〉 have in remembrance his won∣derful benefits, and render thanks to him for the same. For it is said, that this example and Commandment of God, the gody Christian people began to follow after Christs Ascension: So that it seems they might have chosen whether they would have followed them or not. Fourthly, when they had chosen this day which we now observe for their pub∣lick meetings, they did not think themselves obliged by the fourth Commandment, to forbear work and labour in time of great necessity, or to the precise keeping of the same, after the manner of the Jews; both which they must have done, had they conceived the keeping of one day in seven to be the moral part of the fourth Commandment; and to oblige us now, no less than it did them formerly, as some men have taught us. Now whereas some have drawn from hence these two conclusions. First, that ac∣cording to this Homily, we ought to keep one day in seven by the fourth Commandment;

and secondly, that we must spend it wholly in religious exercises. I would fain know how those conclusions can be raised from the former premises. It's true, the Homily hath told us that by the fourth Commandment we ought to have a time, as one day in the week, wherein we ought to rest from our needful works. Where note, that there it is not said, that by the fourth Commandment we ought to have one day in the week, which is plain and peremptory; but that we ought to have a time, as one day in the week, which was plainly arbitrary. A time we ought to have by the fourth Commandment, as being that part of it which pertains to the law of Nature: But for the next words, as one day in the week, they are not there laid down, as imposed on us by the Law; but only instanced in, as setled at that time in the Church of God. So where it is affirmed in another place, that Gods will and commandment was to have a solemn time and standing day in the week; we grant indeed that so it was: and that the Godly Christian people in the Primitive times were easily induced to give God no less than what he formerly commanded. But had the meaning of the Homily been this, that we were bound to have a standing day in the week by the fourth Commandment; they would have plainly said, it is Gods will and pleasure that it should be so, and not have told us what it was in the times before. It's true, the Homily hath told us that we should rest our selves on Sunday from our common business, and also give our selves wholly to Heavenly exercises of Gods true religion and service. Where note, it is not said that we should spend the day wholly in Heavenly exercises; for then there were no time allowed us to eat and drink, which are meer natural employments: But that we give our selves wholly, that is our whole selves, body and soul to that performance of those heavenly exercises which are required of us in the way of true religion, and Gods publick service. It is accounted, as we have formerly made plain, to be the ceremonial part of the fourth Commandment, quod fiat semel in qualibet hebdomada; & quod fiat in una die tota, ista observatio; & quod per totam diem abstineatur ab operibus servilibus: First the determining of the day, to be one in seven; next that this one day wholly be so employed; and last of all, that all that day there be an absolute cessation from all servile works. Therefore the spending wholly of one day in seven, being ceremonial, comes not within the compass of the Homily; which would have no more of the fourth Commandment to be kept amongst us, than what is appertaining to the law of Nature. Now it pertains unto the law of Nature, that for the times appointed to Gods publick worship, we wholly sequester our selves from all worldly businesses; natural est quod dum Deum colimus, ab aliis abstineamus, as Tostatus hath it: and then the meaning of the Homily will be briefly this, that for those times which are appointed by the Church for the assembly of Gods people, we should lay by our daily business, and all worldly thoughts, and wholly give our selves to the heavenly exercises of Gods true Religion and Service. But to encounter them at their own weapon, it is expresly said in the Act of Parliament about keeping Holy-days, that on the days and times appointed, as well the other Holy days as the Sunday, Christians should cease from all kind of labour, and only and wholly apply themselves to such holy works as appertain to true Religion; the very same with that delivered in the Homily. If wholly in the Homily must be applied un∣to the day, then it must be there; and then the Saints days and the other Holy-days must be wholly spent in religious exercises. When once we see them do the one, we will bethink our selves of doing the other. As for the residue of that Homily which consists in popular reproofs and exhortations, that concerns not us, in reference to the point in hand. The Homilies, those parts thereof especially which tend to the cor∣rection of manners, and reformation of abuses, were made agreeable to those times wherein they were first published. If in those times men made no difference between the Working-day and Holy-day, 〈◊〉〈◊〉 kept their Fairs and Markets, and bought and sold, and rowed and ferried, and drow and carried, and rode and journeyed, and did their other business on the Sunday as well as on the other days, when there was no such need but that they might have tarried longer; they were the more to blame, no doubt, in trespassing so wilfully against the Canons of the Church, and Acts of Parliament, which had restrained many of the things there specified: The Homily did well to re∣prove them for it. If on the other side they spent the day in ungodliness and filthiness, in gluttony and drunkenness, and such like other crying sins as are there particularly noted; the Prelates of the Church had very ill discharged their duty, had they not taken some course to have told them of it. But what is that to us, who do not spend the Lords day in such filthy fleshliness, (whatever one malicious sycophant hath affirmed therein:) or what is that to dancing, shooting, leaping, vaulting, may-games, and meetings of good Neighbourhood, or any other Recreation not by Law prohibited, being no such ungodly and filthy acts as are therein mentioned.

Thus upon due search made, [unspec VII] and full examination of all parties, we find no Lords day Sabbath in the book of Homilies; no nor in any writings of particular men, in more than 33 years after the Homilies were published. I find indeed that in the year 1580 the Magistrates of the City of London obtained from Queen Elizabeth, that Plays and Enterludes should no more be acted on the Sabbath-day, within the liberties of their City. As also that in 83. on the 14th. of January being Sunday, many were hurt, and eight killed outright by the sudden falling of the Scaffolds in Paris-garden. This shews that Enterludes and Bear-baitings were then permitted on the Sunday, and so they were a long time after, though not within the City of London; which certainly had not been suffered, had it been then conceived that Sunday was to be accounted for a Sabbath. But in the year 1595. some of that faction which before had laboured with small profit to overthrow the Hierarchy and government of this Church of Eng∣land; now set themselves on work to ruinate all the orders of it: to beat down at one blow all days and times, which by the wisdom and authority of the Church had been appointed for Gods service, and in the stead thereof to erect a Sabbath of their own devising. These Sabbath speculations, and Presbyterian directions, as mine Author calls them, they had been hammering more than ten years before; thought they pro∣duced them not till now: and in producing of them now, they introduced, saith he, a more than cither Jewish or Popish superstition into the Land, to the no small blemish of our Christian profession, and scandal of the true servants of God, and therewith doctrine most erro∣neous, dangerous, and Antichristian. Of these the principal was one Dr. Bound, who published first his Sabbath Doctrins, Anno 1595. and after with additions to it, and enlargements of it, Anno 1606. Wherein he hath affirmed in general over all the book, that the Commandment of sanctifying every seventh day, as in the Mosaical deca∣logue, is natural, moral, and perpetual: That where all other things in the Jewish Church were so changed, that they were clean taken away, as the Priesthood, the Sacrifices, and the Sacraments; this day, the Sabbath, was so changed, that it still remaineth, p. 91. that there is great reason why we Christians should take our selves as straitly bound to rest upon the Lords day, as the Jews were upon their Sabbath; for being one of the moral Commandments, it bindeth us as well as them, being all of equal authority, p. 247. And for the Rest upon this day, that it must be a notable and singular Rest, and most careful, exact and pre∣cise Rest, after another manner than men were accustomed, p. 124. Then for parti∣culars; no buying of Victuals, Flesh, or Fish, Bread or Drink, 158. no Carriers to travel on that day, 160. nor Parkmen, or Drovers, 162. Scholars not to study the li∣beral Arts; nor Lawyers to consult the Case, and peruse mens Evidences, 163. Ser∣geants, Apparitours, and Sumners to be restrained from executing their Offices, 164. Justices not to examine Causes, for preservation of the Peace, 166. no man to travel on that day, 192. that ringing of more Bells than one, that day, is not to be justified, p. 202. No solemn Feasts to be made on it, 206, nor Wedding Dinners, 209. with a permission notwithstanding to Lords, Knights, and Gentlemen, (he hoped to find good welcome for this dispensation) p. 211. all lawful Pleasures, and honest Recrea∣tions, as Shooting, Fencing, Bowling, (but Bowling, by his leave, is no lawful pleasure for all sorts of people) which are permitted on other days, were on this day to be forborne, 202. no man to speak or talk of pleasures, p. 272. or any other worldly matter, 275. Most Magisterially determined; indeed, more like a Jewish Rabbin than a Christian Doctor. Yet Jewish and Rabbinical though his Doctrin were, it carried a fair face and shew of Piety, at the least in the opinion of the common people; and such who stood not to examine the true grounds thereof, but took it up, on the appearance; such, who did judge thereof, not by the workmanship of the stuff, but the gloss and colour. In which, it is most strange to see how ••uddenly men were induced not only to give way unto it, but without more ado, to abett the same; till in the end, and that in very little time, it grew the most bewitching Errour, the most popular Deceit that ever had been set on foot in the Church of England. And verily I persuade my self that many an honest and well-meaning man, both of the Clergy and the Laity, either because of the appearance of the thing it self, or out of some opinion of those men who first endeavoured to promote it; became exceedingly affected towards the same, as taking it to be a Doctrin sent down from Heaven for encrease of Piety: So easily did they believe it, and grew at last so strongly possessed therewith, that in the end they would not willingly be persuaded to conceive otherwise thereof, than at first they did; or think they swallowed down the hook when they took the bait. An hook in∣deed, which had so fastned them to those men who love to fish in troubled waters, that

by this Artifice, there was no small hope conceived amongst them, to fortifie their side, and make good that cause, which till this trim Deceit was thought of, was al∣most grown desperate. Once, I am sure, that by this means, the Brethren, who before endeavoured to bring all Christian Kings and Princes under the yoke of their Presbyteries; made little doubt to bring them under the command of their Sabbath Doctrines. And though they failed of that applauded parity, which they so much aimed at, in the advancing of their Elderships; yet hoped they, without more ado, to bring all higher Powers, whatever, into an equal rank with the common people, in the observance of their Jewish Sabbatarian rigours. So Doctor Bound declares him∣self, pag. 171. The Magistrate, saith he, and Governours in authority, how High soever, cannot take any priviledg to himself, whereby he might be occupied about worldly business, when other men should rest from labour. It seems, they hoped to see the greatest Kings and Princes make suit unto their Consistory for a Dispensation, as often as the great Affairs of State, or what cause soever, induced them otherwise to spend that Day, or any part or parcel of it, than by the new Sabbath Doctrine had been permitted. For the endearing of the which, as formerly to endear their Elderships, they spared no place, or Text of Scripture, where the word Elder did occur; and without going to the Heralds, had framed a Pedigree thereof, from Jethro, from Noahs Ark, and from Adam finally: so did these men proceed in their new devices, publishing out of holy Writ, both the antiquity and authority of their Sabbath day: No passage of Gods Book unransacked, where there was mention of a Sabbath, whether the legal Sab∣bath, charged on the Jews, or the spiritual Sabbath of the Soul, from sin, which was not fitted and applied to the present purpose: though, if examined, as it ought, with no better reason, than Paveant illi, & non paveam ego, was by an ignorant Priest alledged from Scripture, to prove that his Parishioners ought to pave the Chancel. Yet, upon confidence of these proofs, they did already begin to sing Victoria; espe∣cially, by reason of the enterteinment which the said Doctrines found with the com∣mon people. For, thus the Doctor boasts himself, in his second Edition, Anno 606. as before was said, Many godly learned both in their Preachings, Writings, and Disputa∣tions, did concur with him in that Argument; and, that the lives of many Christians, in many places of the Kingdom, were framed according to his Doctrine, p. 61. Particularly, in the Epistle to the Reader, that within few years, three several profitable Treatises successively were written, by three godly learned Preachers, [Greenhams was one, whose∣ever were the other two] that in the mouth of two or three witnesses, the Doctrine of the Sabbath might be established. Egregiam verò laudem, & spolia ampla!

But whatsoever cause he had thus to boast himself, [unspec VIII] in the success of his new Do∣ctrines; the Church, I am sure, had little cause to rejoyce thereat. For what did follow hereupon but such monstrous Paradoxes, and those delivered in the Pulpit, as would make every good man tremble at the hearing of them? First, as my Author tells me, it was preached at a Market Town in Oxfordshire, that to do any servile work or business on the Lords day, was as great a sin, as to kill a man or commit adultery: Secondly, preached in Somersetshire, that to throw a Bowl on the Lords day was as great a sin, as to kill a man; Thirdly, in Norfolk, that to make a Feast, or dress a Wedding Dinner on the Lords day, was as great a sin, as for a Father to take a knife and cut his childs throat: Fourthly, in Suffolk, that to ring more Bells than one, on the Lords day, was as great a sin as to commit Murder. I add what once I heard my self, at Sergeants Inn in Fleetstreet, about five years since, that temporal death, was at this day to be inflicted, by the Law of God, on the Sabbath-breaker, on him, that on the Lords day did the works of his daily calling: with a grave application, unto my Masters of the Law, that if they did their ordinary works on the Sabbath day, in taking Fees and giving Counsel, they should consider what they did deserve by the Law of God. And certainly these and the like conclusions cannot but follow most directly, on the former Principles. For that the fourth Commandment be plainly moral, obliging us as straitly as it did the Jews: and that the Lords day be to be observed according to the prescript of that Commandment: it must needs be, that every wilful breach thereof, is of no lower nature, than Idolatry, or blaspheming of the Name of GOD, or any other deadly sin against the first Table; and therefore questionless as great as Murder or Adultery, or any sin against the second. But to go forwards where I left, my Au∣thor whom before I spake of, being present when the Suffolk Minister was convented, for his so lewd and impious Doctrine, was the occasion that those Sabbatarian errours and impieties, were first brought to light, and to the knowledg of the State. On which

discovery, as he tells us, this good ensued, that the said books of the Sabbath were cal∣led in, and forbidden to be printed and made common. Archbishop Whitguift by his Let∣ters and Visitations, did the one, Anno 1599. and Sir John Popham Lord Chief Ju∣stice did the other Anno 1600. at Bury in Suffolk, Good remedies indeed had they been soon enough applyed: yet not so good as those which formerly were applied to Thacker and his fellow, in the aforesaid Town of Bury, for publishing the books of Brown against the service of the Church. Nor was this all the fruit of so bad a Do∣ctrine. For by inculcating to the people these new Sabbath speculations, teaching that that day only was of Gods appointment, and all the rest observed in the Church of Eng∣land a remnant of the will-worship in the Church of Rome: the other holy days in this Church established were so shrewdly shaken, that till this day they are not well recovered of the blow then given. Nor came this on the by, or besides their purpose; but as a thing that specially was intended from the first beginning; from the first time that ever these Sabbath Doctrines peeped into the light. For Dr. Bound, the first sworn servant of the Sabbath, hath in his first edition thus declared himself, that he sees not where the Lord hath given any authority to his Church, ordinarily and perpetually to san∣ctifie any day, except that which he hath sanctified himself: and makes it an especial ar∣gument against the goodness of the Religion in the Church of Rome, that to the se∣venth day they have joined so many other days, and made them equal with the se∣venth, if not superiour thereunto, as well in the solemnity of divine Offices, as re∣straint from labour. So that we may perceive by this, that their intent from the be∣ginning was to cry down the holy days, as superstitious, Popish Ordinances: that so their new found Sabbath being placed alone (and Sabbath now it must be called) might become more eminent. Nor were the other, though more private effects there∣of, of less dangerous nature: the people being so insnared with these new devices, and pressed with rigours more than Jewish, that certainly they are in as bad condi∣tion, as were the Israelites of old, when they were captivated and kept under by the Scribes and Pharisees. Some I have known, (for in this point I will say nothing without good assurance,) who in a furious kind of zeal like the mad Prophetess in the Poet, have run into the open streets, yea and searched private Houses too, to look for such as spent those hours on the Lords day in lawful pastimes, which were not destinate by the Church to Gods publick service: and having found them out, scat∣tered the company, brake the Instruments; and if my memory fail me not, the Mu∣sitians head; and which is more, they thought that they were bound in conscience so to do. Others, that will not suffer either baked or roast to be made ready for their Dinners, on their Sabbath day, lest by so doing they should eat and drink their own damnation, according to the doctrine preached unto them. Some, that upon the Sabbath, will not sell a pint of Wine, or the like Commodity: though Wine was made by God, not only for mans often infirmities, but to make glad his heart, and refresh his spirits, and therefore no less requisite on the Lords day, than on any other. Others, which have refused to carry provender to an Horse, on the supposed Sabbath day, though our Redeemer thought it no impiety on the true Sabbath day indeed, to lead poor Cattel to the Water: which was the motive and occasion of M. Brerewoods learned Treatise. So for the female sex, Maid-servants I have met with some two or three, who though they were content to dress their meat upon the Sabbath, yet by no means would be persuaded either to wash their Dishes, or make clean their Kitchen. But that which most of all affects me, is, that a Gentlewoman, at whose House I lay in Leicester, the last Northern Progress, Anno 1634. expressed a great de∣sire to see the King and Queen who were then both there. And when I proferd her my service, to satisfie that loyal longing, she thanked me, but refused the favour, because it was the Sabbath day. Unto so strange a bondage are the people brought, that as before I said, a greater never was imposed on the Jews themselves, what time the consciences of that people were pinned most closely on the sleeves of the Scribes and Pharisees.

But to go forwards in my story, it came to pass for all the care before remembred, [unspec IX] that having such a plausible and fair pretence, as sanctifying a day unto the Lord, and keeping a Commandment that had long been silenced; it got strong footing in the Kingdom, as before is said: the rather because many things, which were indeed strong avocations from Gods publick Service, were as then permitted. Therefore it pleased King James, in the first entrance of his Reign, so far to condescend unto them, as to take off such things which seemed most offensive. To which intent he

signitied his loyal pleasure by Proclamation dated at Theobald, May 7. 1603. that Whereas he had been informed, that there had been in tormer times a greet neg∣lect in keeping the Sabbath day; for better obserbing of the same, and for a∣beiding of all impious prophanarion of it, be straitly charged and commanded that no Bear-baiting, Bull baiting, Enterludes, common Plays, or other like disor∣dered or unlawful exercises or pastimes, be frequented, kept or used at any time hereafter upon any Sabbath day. Not that his purpose was to debar himself of lawful pleasures on that day, but to prohibit such disordered and unlawful pastimes, whereby the common people were withdrawn from the Congregation, they being only to be reckoned for Common Plays, which at the instant of their Acting or re∣presenting, are studied only for the entertainment of the common people, on the publick Theaters. Yet did not this, though much content them. And therefore in the Conference at Hampton Court, it seemed good to D. Reynolds (who had been made a party in the cause) to touch upon the prophanation of the Sabbath, (for so he called it) and contempt of his Majesties Proclamation made for the reforming of that abuse; of which be earnestly desired a straiter course, for reformation thereof: to which he found a gent∣ral and unanimous assent. Nor was there an assent only, and nothing done. For pre∣sently in the following Convocation, it pleased the Prelates there assembled, to revive so much of the Queens Injunction before remembred, as to them seemed fitting, and to incorporate it into the Commons then agreed of: only a little alteration, to make it more agreeable to the present times, being used therein. That then they ordered in the Canon for due celebrution of Sundays, and holp days, viz. All manner of persons within the Church of England, shall from beneeforth celebrote and heep the Lords day commonly called Sunday and other Holy days, according to Gods holy will and pleasure, and the Diders of the Church of England prescribed in that behalf, i.e. in hearing the Word of God read and taught in pribate and publich Prapert, in acknowledging their offences to God, and amendment of the same, in reconciling themselves charitably to their Neighbours where displeasure had been, in offentimes receibing the Communion of the Body and Blood of Christ, using all godly and scber conversation. The residue of the said Injunction, touch∣ing work in Harvest, it seemed fit unto them not to touch upon; leaving the same to stand or fall, by the statute of King Edward the sixth before remembred. A Canon of an excellent composition. For by enjoyning godly and sober conversation, and diligent repair to Church to hear the Word of God and receive the Sacrament, they stopped the course of that prophaneness, which formerly had been complained of: and by their ranking of the holy days in equal place, and height, with Sunday, and limiting the celebration of the same, unto the Orders in that case prescribed by the Church of England; shewed plainly their dislike of those Sabbath Doctrines, which had been lately set on foot; to the dithonour of the Church, and diminution of her authority in destinating other days to the service of God, than their new Saint-Sabbath. Yet did not this, the Churches care, either so satisfie their desires, or restrain the follies of those men, who had embraced the New Sabbath Doctrines; but that they still went forwards to advance that business, which was now made a part of the common cause: no book being published by that party, either by way of Catechism, or Com∣ment on the Ten Commandments, or moral Piety, or systematical Divinity, of all which, these last times have produced too many; wherein the Sabbath was not pres∣sed upon the consciences of Gods people, with as much violence, as formerly with authority upon the Jews. And hereunto they were encouraged a great deal the ra∣ther; because in Ireland, what time his Majesties Commissioners were employed, a∣bout the setling of that Church, Anno 1615. there passed an Article, which much confirmed them in their Courses, and hath been often since alledged to justifie both them and their proceedings. The Article is this. The first day of the week which is the Lords day is wholly to be dedicated to the service of God; and therefore we are bound therein to rest from our common and daily business, and to bestow that leisure upon holy Exer∣cises both private and publick. What moved his Majesties Commissioners to this strict austcrity, that I cannot say: but sure I am, that till that time, the Lords day never had attained such credit, as to be thought an Article of the Faith, though of some mens fancies. Nor was it like to be of long continuance, it was so violently follow∣ed: the whole Book being now called in, and in the place thereof, the Articles of the Church of England confirmed by Parliament, in that Kingdom, Anno 1634.

Nor was this all the fruit neither of such dangerous Doctrines, that the Lords day was grown into the reputation of the Jewish Sabbath: but some that built on their foundations, and ploughed with no other than their Heifers, endeavoured to bring back again the Jewish Sabbath, as that which is expresly mentioned in the fourth Commandment; and abrogate the Lords day for altogether, as having no foundation in it nor warrant by it. Of these, one Thraske declared himself, for such, in King James his time, and therewithal took up another Jewish Doctrine about Meats and Drinks: as in the time of our dread Soveraign now being, Theophilus Braborne ground∣ing himself on the so much applauded Doctrine of the morality of the Sabbath; maintained that the Jewish Sabbath ought to be observed, and wrote a large Book in defence thereof, which came into the World 1632. For which their Jewish doctrines, the first received his censure in the Star-Chamber, and what became of him I know not: the other had his doom in the High-Commission, and hath since altered his opi∣nion, being misguided only by the principles of some noted men, to which he thought he might have trusted. Of these I have here spoken together, because the ground of their opinions, so far as it concerned the Sabbath, were the very same; they only make the conclusions, which of necessity must follow from the former premisses: just as the Brownists did befoe when they abominated on the Communion of the Church of England, on the Puritan principles. But to proceed. This of it self had been suf∣ficient to bring all to ruin, but this was not all. Not only Judaism did begin, but Popery took great occasion of increase, by the preciseness of some Magistrates and Ministers in several places of this Kingdom, in bindring people from their Recreations on the Sunday: the Papists in this Realm being thereby persuaded that no honest Mirth or Recreation was tolerable in our Religion. Which being noted by King James, in his progress through Lancashire, it pleased his Majesty to set out his Declaration, May 24. Anno 1618. the Court being then at Greenwich, to this effect, that for his good peoples lawful Recreations his pleasure was, that after the end of Divine Service, they should not be disturbed, letted or discoura∣ged, from any lawful Recreations: such as Dancing, either Men or Women, Archery for Men, Leaping, Vaulting, or any other such harmless Recreations: nor from having of May∣games, Whitsun-Ales, or Morrice-dances, and setting up of May-poles, or other sports therewith used; so as the same be had in due and cenvenient time, without impediment or let of Divine Service: and that Women should have leave to carry Rushes to the Church, for the decoring of it, atcording to their old custom: withal prohibiting all unlawful Games to be used on the Sundays only, as Bear-baiting, Bull-baiting, Enterludes, and at all times, in the meaner sort of people, by Law prohibited, Bowling. A Declaration which occasio∣ned much noise and clamour; and many scandals spread abroad, as if these Counsels had been put into that Princes head, by some great Prelates, which were then of most power about him. But in that point they might have satisfied themselves, that this was no Court-doctrine: no New-divinity; which that learned Prince had been taught in England. He had declared himself before, when he was King of the Scots only, to the self-same purpose: as may appear in his Basilicon Doron, published Anno 1598. This was the first Blow, in effect, which had been given, in all his time, to the new Lords day Sabbath, then so much applauded.

For howsoever, as I said, those who had entertained these Sabbatarian Principles, [unspec XI] spared neither care nor pains to advance the business, by being instant in season, and out of season, by publick Writings, private Preachings, and clandestine insinuations, or whatsoever other means might tend to the promotion of this Catholick Cause: yet find we none that did oppose it in a publick way, though there were many that disli∣ked it: only one Mr. Loe, of the Church of Exeter, declared himself in his Effigiatio veri Sabbatismi, Anno 1606. to be of different judgment from them; and did lay down indeed the truest and most justifiable Doctrine of the Sabbath, of any Writer in that time. But being written in the Latin Tongue, it came not to the peoples hands: many of those which understood it, never meaning, to let the people know the Contents thereof. And whereas, in the year 1603, at the Commencement held in Cambridg, this Thesis, or Proposition, Dies Dominicus nititur Verbo Dei; was pub∣lickly maintained by a Doctor there, and by the then Vice-Chancellour so determined; neither the following Doctors there, or any in the other University, that I can hear of, did ever put up any Antithesis, in opposition thereunto. At last, some four years after his Majesties Declaration before remembred, Anno 1622. Doctor Prideaux, his Majesties Professour for the University of Oxon, did, in the publick Act, declare his judgment in this point, de Sabbato; which afterwards, in the year 1625. he pub∣lished

to the World, with his other Lectures. Now, in this Speech, or Determination, he did thus resolve it. First, that the Sabbath was not instituted in the first Creation of the World; nor ever kept by any of the ancient Patriarchs, who lived before the Law of Moses: therefore, no moral and perpetual Precept, as the others are, Sect. 2. Secondly, That the sanctifying of one day in seven, is ceremonial only, and obliged the Jews; not Moral, to oblige us Christians to the like Observance, Sect. 3. & 4. Thirdly, That the Lords day is founded only on the Authority of the Church, guided therein by the practice of the Apostles: not on the fourth Commandment, which in the 7. Section he entituleth a seandalous Doctrine; nor any other authority in holy Scripture, Sect. 6. & 7. Fourthly, That the Church hath still authority to change the day, though such authority be not fit to be put in practice, Sect. 7. Fifthly, That in the celebration of it, there is no such cessation from the works of labour, requi∣red of us, as was exacted of the Jews: but that we lawfully may dress Meat, pro∣portionable unto every mans estate; and do such other things, as be no hinderance to the publick Service, appointed for the day, Sect. 8. Sixthly, That on the Lords day all Recreations whatsoever are to be allowed, which honestly may refresh the spirits, and encrease mutual love and Neighbourhood amongst us: and, that the Names whereby the Jews did use to call their Festival (whereof the Sabbath was the chief) were borrowed from an Hebrew word, which signifies to Dance, and to make merry, or rejoyce. And lastly, that it appertains to the Christian Magistrate, to order and appoint, what Pastimes, on the Lords day, are to be permitted, and what pro∣hibited: not unto every private person, much less to every mans rash Zeal, as his own words are, who out of a schismatical Stoicism, (debarring men from lawful Pa∣stimes) doth incline to Judaisin, Sect. 8. This was the sum and substance of his re∣solution, then: which, as it gave content unto the sounder and the better part of the Assembly; so it did infinitely stomack and displease the greater numbers, such as were formerly possessed with the other Doctrines; though they were wiser, than to make it a publick Quarrel. Only it pleased Mr. Bifeild of Surrey, in his Reply in a Discourse of Mr. Brerewoods, of Cresham Colledg, Anno 1631. to tax the Doctor as a spreader of wicked Doctrine; and much to marvel with himself, how either he durst be so hold to say, or having said it, could be suffered to put it forth, viz. That to establish the Lords day on the fourth Commandment, were to incline too much to Judaism: This the said M. Bifeild thinks to be a foul aspertion on this famous Church. But in so thinking, I conceive, that he consulted more his own opinion, and his private interest, than any publick maintenance of the Churches cause; which was not in∣jured by the Doctor, but defended rather. But to proceed, or rather to go back a little: About a year before the Doctor thus declared his judgment, one Tho. Broad, of Gloucestorshire, had published something in this kind: wherein, to speak my mind thereof, he rather shewed, that he disliked those Sabbath Doctrines, than durst dis∣prove them. And before either, M. Brerewood, whom before I named, had writ a learned Treatise about the Sabbath, on a particular occasion therein mentioned; but published it was not, till after both, Anno 1629. Add here, to joyn them altogether, that in the Schools at Oxon, Anno 1628. it was maintained by Dr. Robinson, now Archdeacon of Gloucester; viz. Ludos Recreationis gratia in die Dominico, non esse prohibitos Divina Lege; That Recreations on the Lords day, were not at all prohibited by the Word of God.

As for our neighbour Church of Scotland; [unspec XII] as they proceeded not at first with that mature deliberation, in the reforming of that Church, which had been here observed with us; so did they run upon a course of Reformation, which after was thought fitting to be reformed. The Queen was young, and absent, in the Court of France; the Regent was a desolate Widow, a Stranger to the Nation, and not well obeyed: So that the people there, possessed by Cnoxe, and other of their Teachers, took the cause in hand; and went that way, which came most near unto Geneva, where this Cnoxe had lived. Among the first things wherewithal they were offended, were the Holy days: These, in their Book of Discipline Anno 1560. they condemned at once; particularly, the observation of Holy days, entituled by the names of Saints; the Feasts of Christmas, Circumcision, Epiphany, the Purification, and others of the Virgin Mary; all which they ranked awongst the abominations of the Roman Religion, as having neither Commandment nor assurance in the Word of God. But having brought this Book to be subsigned by the Lords of secret Counsel, it was first rejected: some of them giving it the Title of Devote Imaginations; whereof Cnoxe complains. Yet notwith∣standing,

on they went, and at last prevailed, (for in the middle of the Tumults, the Queen Regent died) and did not only put down all the Holy days, the Lords day ex∣cepted; but when an uprore had been made in Edenburg, about a Robin-hood, or a Whitson-Lord, they of the Consistory excommunicated the whole multitud. Now, that the holy days were put down, may appear by this; That in the year 1566. when the Confession of the Helvetian Churches was proposed unto them, they gene∣rally approved the same; save that they liked not of those Holy days, which were there retained. But whatsoever they intended, and howsoever they had utterly suppressed those days, which were entituled by the Names of particular Saints, yet they could ne∣ver so prevail, but that the people would retain some memory of the two great and principal Feasts of Christs Nativity and Resurrection. For in the year 1575. Complaint was made unto the Regent, how in Dunfreis they had conveyed the Reader to the Church with Taber and Whissel, to read Prayers all the Holy days of Zule, or Christmas. Thereupon, Anno 1577. it was ordained in an Assembly of the Church: That the Visitors should admonish Ministers, preaching or ministring the Communion, at Pasche or Zule, or other like superstitious times, under pain of deprivation, to desist therefrom. Anno 1587. it was complained of to his Majesty, That Pasche and Zule were superstitiously observed in Fife, and about Dunfreis: and in the year 1592. the Act of the Queen Regent granting licence to keep the said two Feasts, was by them repealed. Yet find we by the Bishop of Brechin, in his Discourse of the Proceedings at the Synod of Perth, that notwithstanding all the Acts Civil, and Ecclesiastick, made against the superstitious observation and prophane abuse of Zule day, the people could never be induced to labour on that day: and wheresoever Divine service was done that day, as in Towns which have al∣ways Morning and Evening Prayers, they were perceived to resort in greater numbers on that day, than on any other to the Church. As for King James of happy memory, he did not only keep the said great Festivals from his youth as there is said; but wished them to be kept by all his Subjects, yet without abuse; and in his Basilicon Doron publish∣ed, Anno 1598. thus declares himself; that without superstition, Plays and unlawful Games may be used in May, and good Cheer at Christmas. Now on the other side, as they had quite put down those days, which had been dedicated by the Church to Re∣ligious Meetings: so they appointed others of their own authority. For in their Book of Discipline before remembred, it was thus decreed, viz. That in every notable Town, a day, besides the Sunday should be appointed, weekly, for Sermons; that during the time of Sermon, the day should be kept free from all exercise of labour, as well by the Master, as by the Servant: as also that every day [in the said great Towns] there be either Ser∣mon, or Prayers, with reading of the Scriptures. So that it seemeth, they only were afraid of the name of Holy days, and were contented well enough, with the thing it self. As for the Lords day, in that Kingdom, I find not that it had attained unto the name or nature of a Sabbath day, until that Doctrine had been set on foot amongst us in England. For in the Book of Discipline, set out as formerly was said in 560. they call it by no other name than Sunday; ordaining, that upon four Sundays in the year, which are therein specified, the Sacrament of the Lords Supper should be admi∣nistred to the people: and in the year 1592. an Act of King James the third about the Saturday, and other Vigills to be kept holy from Evensong to Evensong, was annul∣led and abrogated. Which plainly shews that then they thought not of a Sabbath. But when the Sabbath doctrine had been raised in England, Anno 1595, as before was said, it found a present entertainment with the Brethren there; who had before professed in their publick Writings to our Puritans here, that both their causes were most nearly linked together, and thereupon, they both took up the name of Sabbath, and imposed the rigour: yet so, that they esteem it lawful to hold Fasts thereon, quod saepissime in Ecclesia nostra Scoticana factum est; and use it often in that Church; which is quite contrary unto the nature of a Sabbath. And on the other side they deny it, to be the weekly Festival of the Resurrection, Non sunt dies Dominici festa Resurrectionis as they have resolved it; which shews as plainly that they build not the translation of their Sabbath on the same grounds, as our men have done. In brief by making up a mixture of a Lords day Sabbath they neither keep it as the Lords day, nor as the Sabbath. And in this state things stood until the year 1618. what time some of the Ancient holy days were revived again, in the Assembly held at Perth: in which, moving some other Rites of the Church of England which were then ad∣mitted, it was thus determined viz. As we abhor the superstitious observation of festi∣val days by the Papists: and detest all licentious and prophane abuse thereof, by the com∣mon

sort of Professors; so we think that the inestimable benefits received from God, by our Lord Jesus Christ, his Birth, Passion, Resurrection, Ascension, and sending down of the Holy Ghost, was commendably and godly remembred at certain particular days and times by the whole Church of the world, and may be also now. Therefore the Assembly ordains that every Minister shall upon these days have the Commemoration of the foresaid inestimable benefits, and make choice of several and pertinent Texts of Scripture, and frame their Doctrine and Ex∣hortation thereunto, and rebuke all superstitious observation and licentious prophanation thereof. A thing which much displeased some men of contrary persuasion: first, out of fear that this was but a Preamble to make way for all the other Holy days observed in Eng∣land: And secondly, because it seemed that these five days were in all points to be observed as the Lords day was, both in the times of the Assembly, and after the dis∣solving of the same. But pleased or dispeased, so it was decreed; and so still it stands.

But to return again to England. [unspec XIII] It pleased his Majesty now Reigning (whom God long preserve) upon information of many notable misdemeanors on this day committed; in his first Parliament to Enact, That from thence-forwards there should be no Meetings, Assemblies, or concourse of people out of their Parishes on the Lords day, for any sports or pastimes whatsoever; nor any Bear-baitings, Bull∣baitings, common Plays, Enterludes, or any other unlawful Exercises, or Pastimes, used by any person or persons in their own Parishes; every offence to be punished by the forfeiture of 3 s. 4 d. This being a Probation Law, was to continue till the end of the first Session of the next Parliament: And in the next Parliament, it was conti∣nued till the end of the first Session of the next, which was then to come. So also was another Act made in the said last Session wherein it was enacted, That no Carrier, Waggoner, Wain-man, Carman, or Drover, travel thence-forwards on the Lords day, on pain that every person and persons so offending shall lose and forfeit 20 s. for every such offence: And that no Butcher, either by himself, or any other by his privity and consent, do kill or sell any Victual on the said day, upon the forfeiture and loss of 6 s. 8 d. Which Statutes being still in force, by reason that there hath not been any Session of Parliament, since they were enacted; many, both Magistrates and Ministers, either not rightly understanding, or wilfully mistaking the intent and meaning of the first, brought Dancing and some other lawful Recreations, under the compass of unlawful Pastimes, in that Act prohibited: and thereupon disturbed and punished many of the Kings obedient people, only for using of such Sports as had been authorized by his Majesties Father of blessed memory. Nay, which is more, it was so publickly avowed and printed by one who had no calling to interpret Laws, except the provocation of his own ill spirit, That Dancing on the Lords day was an unlawful Pastime, punishable by the Statute, 1. Carol. 1. which intended (so he saith) to suppress Dancing on the Lords day, as well as Bear-baiting, Bull-baiting, Enterludes, and common Plays, which were not then so rife and common as Dancing, when this Law was made. Things being at this height, it pleased his excellent Majesty, Observing, as he saith him∣self, how much his people were debarred of Recreation, and finding in some Counties, that un∣der the pretence of taking away abuses, there had been a general forbidding, not only of ordinary Meetings, but of the Feasts of the Dedication of Churches, commonly called Wakes; to ratifie and publish the Declaration of his Majesties Father, before remembred: adding, That all those Feasts, with others, should be observed; and that all neighbourhood and freedom, with manlike and lawful exercises, be therein used. Commanding all the Justices of Assize, in their several Circuits, to see that no man do trouble or molest any of his loyal and dutiful People in or for their lawful Recreations, having first done their duty to God, and continuing in obedience unto him and his Laws: and further, that publication thereof be made by order from the Bishops through all the Parishes of their several Diocesses respectively. Thus did it please his excellent and sacred Majesty to publish his most pious and religious purpose of opening to his loyal people that liberty of the day, which the day allowed of; and which all Christian States and Churches in all times before had never questioned: withal, of shut∣ting up that door, whereat no less than Judaism would in fine have entred, and so in time have over-run the fairest and most beautiful Church at this day in Christendom. And certainly it was a pious and Princely act, nothing inferiour unto that of Constan∣tine, or any other Christian King or Emperour before remembred; it being no less pious, in it self considered, to keep the Holy-days free from Superstition, than to pre∣serve them from Prophaneness; especially considering that permission of lawful Plea∣sures is no less proper to a Festival than restraint from labour. Nay, of the two it is

more ancient: For in his time, Tertullian tells us that they did diem solis laetitiae indul∣gere, devote the Sunday partly unto Mirth and Recreation, not to Devotion al∣together; when, in an hundred years after Tertullians time, there was no Law or Constitution to restrain men from labour on this day, in the Christian Church.

Yet did not his most excellent Majesty find such obedience in some men, [unspec XIV] and such as should have been examples unto their flocks, as his most Christian purpose did deserve; there being some so setled in the opinion of a Sabbath day, a day not heard of in the Church of Christ 40 years agoe, that they chose rather to deprive the Church of their pains and ministry, than yield unto his Majesties most just commands. For whose sakes specially, next to my duty unto God, my Soveraign, and the Church my Mo∣ther, I have employed my time and studies to compose this History; that they may see therein, in brief, the practice of Gods Church in the times before them, and frame themselves to do thereafter; casting aside those errours in the which they are, and walking in the way which they ought to travel. Which way, when all is done, will be via Regia, the Kings high way; as that which is most safe, and of best assurance, be∣cause most travelled by Gods people. Our private paths do lead us often into errour, and sometimes also into danger. And therefore I beseech all those who have offended in that kind, to lay aside their passions, and their private interests, if any are that way misguided; as also not to shut their eyes against those truths, which are presented to them for their information: that so the King may have the honour of their due obedi∣ence; the Church, the comfort of their labours, and conformable ministry. For to what purpose should they hope to be ennobled for their sufferings in so bad a cause, that neither hath the doctrine of the Scripture to authorize it, or practice of the Church of God, the best Expositor of the Scripture, to confirm and countenance it? or to be counted constant to their first Conclusions, having such weak and dangerous premisses to support the same; since constancy not rightly grounded, is at best but obstinacy, and many times doth end in Heresie. Once again therefore I exhort them, even in Gods name, whose Ministers they are, and unto whom they are to give up an account of their imployment; and in the Kings Name, whom as Gods deputy they are bound to obey not for wrath only, but for conscience sake, and in the Churches name, whose peace they are to study above all things else; and their own names lastly, whom it most con∣cerns, that they desist, and go not forwards in this disobedience, lest a worse business fall upon them. For my part I have done my best, so far to give them satisfaction in the present point (so far forth as the nature of an History would permit;) as they might think it no disparagement to alter their opinions and desert their errors, and change their resolutions; since in so doing, they shall conform themselves unto the practice of Gods Church in all times and Ages. The greatest Victory which a man can get, is to subdue himself, and triumph over sin and errour. I end as I began in S. Augustins language: Quibus hoc nimium, vel quibus parum est, mihi ignoscant; quibus satis est, non mihi, sed Domino mecum congratulantes, gratias agant. Let such as shall conceive this Treatise to be too little, or too much, excuse my weakness: And as for those whom it may satisfie in the smallest measure, let them not unto me, but to God, with me, ascribe all the honour: to whom belongs all praise and glory even for evermore.

Pibrac. Quadr. 5. Ne va disant, ma main a faict cest oeuure, Ou ma vertu ce bel oeuure a parfaict: Mais dis ainsi, Dieu par moy l'oeuuee a faict, Dieu est l'Autheur, du peu de bien que l'oeuure.

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

Notes

• Luk. 16.17.
• Contr. Mare. l. 2.
• e. 16.
• In Col. 2.16.
• Luk. 4.16.
• Luk. 8.1.
• Joh. 5.
• Hom. 23. in Numer.
• Joh. 7.
• Matth. 12.
• Li. 1. haeres. 30. n. 32.
• Luk. 6.6. Hom. de Se∣mente.
• Joh. 9.
• L. 1. Haeres. 30. n. 32.
• Cont. Faust. l. 19. c. 9.
• Lib. 1 haer. 30. n. 32.
• Hom. de Semen∣te.
• Hom. 3. de Pentecost.
• ••p. 119.
• Li. 5. c. 22.
• De Sabb. & Circumcis.
• Cap. 50.
• Cap. 24. v. 20.
• In Matth. 24.
• In Matth. 24.
• Qu. 4.
• Hist. Eccl. l. 3. c. 5.
• Orat. in sanct. Pascha.
• Luke 24.13.
• Acts 1.3.
• John 20.26.
• In Joh. l. 17. cap. 18.
• John 21.3.
• Emend. Temp. l. 2.
• In Act. 2.
• Acts 2.47.
• Acts 8.
• Advers. Jovini∣an. l. 2.
• Acts 10.24.
• In Dominieam 17. post. Trinit.
• Acts 9.20.
• Acts 13.14.
• In Acts 13.14.
• In Acts 16.13.
• Lib. 1. har. 28. n. 1.
• De haeres. in Cerintho.
• Acts 15.1.
• Acts 15.5.
• Acts 16.3.
• In Acts 21.23.
• Concil. Tom. 1. Bin.
• Acts 20.7.
• In locum.
• Canon 80.
• In Acts 2.
• In locum.
• Hom. 131.
• Ep. 86.
• C. 16. v. 1.
• Acts 11.28, 29.
• In locum.
• In locum.
• Cap. 8. n. 33.
• Cap. 4. v. 10.
• In locum.
• Cap. 8. n. 33.
• Colos. 1.16.
• Praesat in Gala. Apocal. 10.
• Apotal. 10.
• In Psal. 23.
• In Gal. 4.
• ••••omarus de •• abbat. c. 6.
• In Jos. hom. 15.
• HIst. l. 2.15. 1 Thes. ca. ult. v. 17.
• Ca. ult. v. 16.
• 1 Cor. 14. v. 3.
• 1 Cor. 11.4.
• 1 Tim. 2.
• 1 Cor. 14.26.
• Hist. li. 6. c. 8.
• Hist. l. 2. c. 24.
• In Damaso.
• Hist. l. 3. c.x. 3.
• Ignat.
• Cax. 65.
• Concil. Tom. 1.
• In Innocent.
• In vita Ambros.
• Epist. ••6.
• Lib. 5. c. 26.
• Annal. An. 15 9.
• Com. Tom. 1.
• In Chronic.
• Euseb. hist. l. 4. c. 13.
• L. 4. c. 25.
• Euseb. l. 5. c. 23.24.
• Apolog. 2.
• Euseb. l. 4. c. 22.
• Conciliorum Tom. 2.
• Strom. l. 7.
• Resp. ad qu. 105.
• Can. 20.
• Decret. l. 2. tit. 9. c. 2.
• Cap. 16.
• De Idolat. c. 14. De corona mil. c. 3.
• Apol. c. 39.
• In Cant. Sol. hom. 30.
• De coron. milit. c. 3.
• In Gen. hom. 10. Cont. Cels. l. 8.
• Cent. 2. c. 6.
• Hist. l. 5. c. 21.
• Lib. 2. Epist. 5.
• Preface to the Common Prayer.
• D••eru. l. 5. c. 7.
• De pietat. & Eleemos.
• V. l. 3. Epi. 8.
• Cont. Cels. l. 8.
• De Coron. milit. ca. 3.
• De Ido. l. c. 14.
• l. 7. c. 6.
• Orat. de Philo∣gon.
• See Binius Conc. T. 1.
• De invent. re∣rum l. 5, 6.
• De imagine mundi, cap. 28.
• Hist. l. 3.
• Cont. Faust. l. 19. c. 5.
• De vit. Const. lib. 4. c. 18.
• Cap. 20.
• Cap. 23.
• L. Omnes cap. de feriis.
• Ibid.
• Euseb. hist. l. 4. c. 14.
• Ep. 8. l. 3.
• Euseb. l. 4. cap. 23.
• In Gal. 4.
• De Martyr. l. 8.
• De vit. Const. l. 4. c. 18.
• Hist. l. 1. c. 8.
• Epl. 289.
• Expos. fid. Cath. 21.22.
• Can. 15.
• Lib. 8. c. 33.
• Lib. 1. cap. 19.
• De Scrip. Ecc. in Clemente.
• Can. 16.
• Canon 49.
• Canon 51.
• Homil de Se∣mente.
• De Sacrament. Lib. 4. cap. 6.
• Hist. Eccles. Lib. 6. cap. 8.
• De Castiga∣tione.
• Expos. fidei Cathol. 24.
• v.p. 1. chap. 8.
• Cont. Cresco∣nium l. 8.
• Nazianz. Orat. 19.
• Basil. ep. 74.
• Can. 21.
• Can. 29.
• In Canon. Conc. Laod.
• Ad Eusto chium.
• Sa. Hom. 3. in Joh. 3.
• Hom. 5. in Matth. 1.
• In Numer. Hom. 2.
• De Corona mil., c. 3.
• Cap. 15.
• Annals. Anno 374.
• Epl. 86.
• Anno 319.
• Conc. Tom. 1. Can. 18.
• De haeres. c. 53.
• Haeres. 75. n. 3.
• Epl. 86.
• Epl. 93. c. 4.
• Con. Tom. 1. Can. 2.
• De divinis Offic. l. 4. c. 9.
• Can. 64.
• Can. 88.
• Orat. in Pis. Art. 3. in verrem.
• De virginib. lib. 3.
• De Elia & jtjunio. c. 18.
• Athen. Dipnos. l. 12. c. 13. Iuvenal. Sat. 6. & 11.
• De Eleemos. Orat. 2. T. 6.
• Stephan. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Serm. de dieb. Festis.
• De Elia & jejunios, c. 18.
• Cod. Theod.
• Cod. Theodos.
• Cod. Theodos. l. 8. tit. 8.
• Cod. Theodos. l. 2. tit. 8.
• In Ez••ch. 44.
• Adv. Pelag. lib. 1.
• Hom. 83. in Math. 26.
• Cap. 9.
• De Sp. Sto. lib. 3. cap. 12.
• Hom. 3. in Ephess.
• Desenc. Art. 8.
• Cont. Faust. Manich. lib. 20. cap. 13.
• Conc. Laodic. Can. 15.
• Confess. l. 10. cap. 33.
• Ibid.
• ••an. 2.
• Epi. 86. Decivitat. l. 22. c. 8.
• Cont. Adimant. c. 16.
• Epi. 118.
• Cod. Theodos.
• Cod. l. 3. tit. 12. de seriis.
• De theatro lib. 1.
• De fals. rel. l. 1. c. 20.
• De spectaculis cap. 17.
• De gubern. Dei. l. 6.
• De spectac.
• Epl. 2. li. 2.
• De spectac. cap. 28.
• Confession. lib. 6. c. 8.
• Annales, Anno 469.
• Cod. l. 2. de fer. lex. 2.
• Hist. l. 7. c. 32.
• Cod. Justin. l. 3. tit. 12.
• Cod. l. 2. de. fer. lex. 2.
• Collectar.
• Can. 4.
• Can. 27.
• Conc. Matiso∣nens. 11. Can. 1.
• Ept. Decret. 81:
• Epitaphium Panlae matr.
• Conc. Tarta∣conens. Can. 7.
• Baron. Ann. Anno 614.
• Epl. Decret. 1 ap. Bin.
• Institut. lib. 2: c. 8.
• Conc. Agathens: Can. 47.
• Can. 19.
• Hist. l. 31.
• Epl. 3. l. 11.
• Ap. Ainsw. in Ex. 20.10.
• Can. 17.
• Matropol. l. 4. t. 8.
• P••i. ad Domi∣vicum. c. 5.
• De Eccles. Offic. l. 1.29.
• Homil. 18. post. Penta.
• Homil. in ai••b. dom.
• In Levit. lib. 2. cap. 5.
• Etymolog. l. 6. c. 18.
• Can. 18.
• Ltg. Aleman. tit. 39. ap. Brisson.
• Hist. l. 3. Ap. Brisson. ut supra.
• Eccl. hist. c. 22.
• Constit. 54.
• In Legib. Aquif granens.
• Can. 50.
• Concil. Pari∣siens. l. 1. c. 50.
• Syn. Rom. Can. 30.
• 2 Kings 10.
• Epl. ap. Bibl. Patr.
• Tit. 6.
• Decretal. l. 2. tit 9. c 3.
• In Can. 29. concil. Laod.
• Chronic. Adit••i.
• Aventine Hist. l. 3.
• Baron.
• Ditmarus Hist. l. 7. Otho Frising. hist. l. 6. c. 29.
• ••••spergen. Chronicon.
• Parallellorum. lib. 3. cap. 47.
• Can. 35.
• Decret. pars 3. de consecrat. distinct. 3.
• Can. 66.
• Can. 77.
• Conc. Frib••∣riens. Can. 26.
• Ap. Balsam. tit. 7. cap. 1.
• Ap. Balsam.
• Lib. 2 tit. 〈◊〉〈◊〉 feriis cap. 5.
• Cap. 6.
• Urspergens. Chronic.
• Serm. 3. Super Salve reg.
• De Sermon. pr••pri••tat. 〈◊〉〈◊〉. 4.10.
• Can. 21.
• C•••••• Friburi∣en••. Can. 26.
• Can. 10.
• Curopalat.
• Hect. Boet. hist. l. 22.
• 22. qu. 122. art. 4. ad 1.
• In Gr at. de Sabbato.
• Serm. de decem praecept.
• In Exod. 20. qu. 11.
• 2.20. qu. 122. art. 4. ad 4.
• In Exod 20. qu. 13.
• In Matth 23. qu. 148.
• Decretal. l. 2. tit. de feriis. cap. 5.
• Concil. Sabi∣ness. de••feriis.
• ••e consecrat. distinct. 3. c. 1.
• Ap. Hospin cap. •• de fest. 〈◊〉〈◊〉.
• Bell arm. de cultu S. l. 3. c. 10.
• 1. 2ae. qu. 103. Art. 3. ad 4.
• In Exod. 12.
• Qu. 25.
• Qu. 26.
• Qu. 27.
• Qu. 28.
• Qu. 29.
• Qu. 32.
• Qu. 34.
• Qu. 35.
• Qu. 36.
• Qu. 37.
• Qu. 38.
• Qu. 39.
• Qu. 41.
• Qu. 42.
• L. 2. cap. 8. p. 34.
• In Apocal. 1. v. 10.
• In Mat. 12.
• Cap. 24.
• Instit. l. 1. Cap. 8.11, 34.
• In decalog.
• In Exod. 20.
• Loc. 55.
• Cap. 5. n. 8.
• In Exod. 20. p. 1••0.
• In Examin. Conc. Trid.
• Medull. Theel. l. 2.15.
• Institut. l. 2. c. 8. l. 3.
• In Matth. 12.
• In Gen. 2.
• In Apoc. 1.
• In Act. Ap. Hom. 131.
• Apoc. 1.10.
• In Act. 20.
• In Gen.
• In Thesib. p. 733.
• De sestis Chr. p. 24.
• In 4. praecept.
• In Catech. Palat.
• Tom. 1. p. 254. ••.
• In orat. de Sab.
• Catech. qu. 103. §. 2.
• Dom. 17. post Trinit.
• Cap. 2.
• art. 46.
• Sess. 14.
• Resp. ad Va••. Gentilem.
• S••••ps. 〈◊〉〈◊〉 a••p. 81. n. 58.
• Epist. ad Farel.
• Dallingtons ••••ew of 〈◊〉〈◊〉.
• 〈…〉〈…〉
• De institut. Graec. c. 16.
• Id. c. 17.
• Travels l. 2.
• Gagvinus de Moscovit.
• Enquiries c. 23
• Emend. Temp. lib. 7.
• ••e Script Ec∣clin. Clem.
• Hist. l. 1. c. 8.
• Brought. hist. l. 4. c. 13.
• Anno 198.
• Adredus de Ge∣stis Edwardi.
• Hist. l. 3. c. 23.
• Hist. l. 4. c. 25.
• 〈◊〉〈◊〉 hist. l. 2. c. 20.
• Lib. 4. c. 2.
• Bed. Eccl. hist. l. 4. c. 19.
• Ap. Lambert. Archaion.
• In Luc. 59.
• Lambert. Archaion.
• Leg. 14.15.
• Lib. 6. c. 29.
• Rog. de Hove∣den. in Henri••. secundo.
• Rog. de Hote∣den.
• Hoveden.
• Hect. Boet. lib. 13.
• Lex aquarum cap. 16. §. 2.
• Ap. Lindwood
• Math. Westmo∣naster.
• Lindw. l. 2. tit. de feriis.
• Fin•••• of the Law, l. 1. c. 3.
• Nat. Brevium, fol. 17. 1 Eli•• p. 168.
• Lindw, l. 1. tit. de offic. Archi∣presb.
• Antiq. Brit. in Stafford.
• Tabians Chro∣nicle.
• 28. H. 6. c. 16.
• Daltons Justice. cap. 27.
• 14 & 15 of H. 8. cap. 9.
• I pitta O••••i Pl. 12. & 11. D.
• Id. lb. E.
• Il ply 5.9. cap. 7. H.
• Id. ib. J.
• Id. ib. L.
• Id. ib. M.
• Id. ib. N.
• Id. ib. O.
• Id. ib. Q.
• Page 96.
• Page 287.
• age 103.
• Pag. 103.
• 5 & 6 Edw. 6. cap. 3.
• 1 Eliz. cap. 2.
• Cap. 1.
• See Art. 26.37, 38, 39.
• Injunct. 20.
• 1 Eliz. c. 2.
• In Exod. 20. qu. 11.
• Id. ib.
• Rogers in pre∣face to the Ar∣ticles.
• Page 31.
• Page 32.
• Can. 13.
• Art. 56.
• King James's Declarat.
• Page 161.
• Proceedings at Perth.
• Cnoxe, Hist. of Scotl. p. 523.
• Proceedings at Perth.
• Davison. p. 20.
• Altare Damasc. p. 669.
• Id. 696.
• 1 Carol. 1.
• 3 Carol. 1.
• King Charles Declarat.
• De Civit. Dei, l. 22. c. 30.