THE HISTORY OF THE SABBATH.  
IN TWO BOOKS.  
BY PET. HEYLYN.  
DEUT. 32. 7. Remember the days of old, consider the years of many Generations: ask thy Father, and he will show thee; thy Elders, and they will tell thee.  
LONDON, Printed for Henry Seile, and are to be sold at the Sign of the Tygers-head in Saint Paul's Churchyard. 1636.   

TO THE MOST HIGH AND MIGHTY PRINCE, CHARLES, By the Grace of God, King of Great Britain, France, and Ireland, Defender of the Faith, etc.  
Most dread Sovereign,  
YOur Majesty's most Christian care to suppress those rigours, which some, in maintenance of their Sabbath-Doctrines, had pressed upon this Church, in these latter days; justly deserves to be recorded amongst the principal Monuments of your zeal and piety. Of the two great and public enemies of Gods holy Worship, although profaneness, in itself, be the more offensive; yet superstition is more spreading, and more quick of growth. In such a Church as this, so settled in a constant practice of Religious Offices, and so confirmed by godly Canons, for the performance of the same: there was no fear, that ever the Lords Day, (the day appointed by God's Church for his public service) would have been overrun by the profane neglect of any pious duties, on that day required. Rather the danger was, lest by the violent torrent of some men's affections, it might have been o'erflown by those superstitions; wherewith, in imitation of the jews, they began to charge it: and thereby made it fare more burdensome to their christian Brethren, than was the Sabbath to the Israelites, by the Law of MOSES. Nor know we where they would have stayed, had not your Majesty been pleased, out of a tender care of the Church's safety, to give a check to their proceed; in licensing on that day, those Lawful Pastimes, which some, without authority from God's Word, or from the practice of God's Church, had of late restrained. Yet so it is, your Majesty's most pious, and most Christian purpose, hath not found answerable entertainment; especially amongst those men, who have so long dreamt of a Sabbath day, that now they will not be persuaded, that it is a Dream. For the awakening of the which, and their reduction to more sound and sensible counsels, (next to my duty to God's Church, and your sacred Majesty) have I applied myself to compose this Story; wherein I doubt not but to show them, how much they have deceived both themselves and others, in making the old jewish Sabbath, of equal age and observation with the Law of Nature: and preaching their new Sabbath doctrines in the Church of Christ, with which the church hath no acquaintance; wherein I doubt not but to show them, that by their obstinate resolution, not to make publication of your Majesty's pleasure, they tacitly condemn, not only all the Fathers of the primitive times: the learned Writers of all Ages, many most godly Kings and Princes of the former days, and not few Counsels of chief note, and of faith unquestionable: but even all states of Men, Nations, and Churches, at this present, whom they most esteem. This makes your Majesty's interest so particular in this present History, that were I not obliged unto your Majesty in any nearer bond, than that of every common Subject; it could not be devoted unto any other, with so just propriety. But being it is the Work of your Majesty's servant, and in part, fashioned at those times▪ which by your Majesty's leave, were borrowed from attendance on your sacred person; your Majesty hath also all the rights unto it, of a Lord, and Master. So that according to that Maxim of the civil Laws, Quodcunque perservum acquiritur, id domino acquirit ●uo; 
Institut. l. 1. tit. ●. 5. 1.  your Majesty hath as absolute power to dispose thereof, as of the Author: who is,  
Dread Sovereign, Your Majesty's most obedient Subject, and most faithful Servant, PET. HEYLYN.   

A PREFACE  
To them, who being themselves mistaken, have misguided others, in these new Doctrines of the Sabbath.  
NOt out of any humour or desire of being in action, or that I love to have my hands in any of those public quarrels, wherewith our peace hath been disturbed: but that posterity might not say, we have been wanting, for our parts, to your information, and the direction of God's people in the ways of truth; have I adventured on this Story. A Story which shall represent unto you the constant practice of God's Church in the present business, from the Creation to these days: that so you may the better see, how you are gone astray from the paths of truth, and tendries of Antiquity, and from the present judgement of all Men and Churches. The Arguments whereto you trust, and upon seeming strength whereof you have been emboldened to press these Sabbatarian Doctrines upon the consciences of poor people, I purpose not to meddle with in this Discourse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They have been elsewhere throughly canvassed, and all those seeming strengths beat down, by which you were yourselves misguided; and by the which you have since wrought on the affections of unlearned men, or such at least, that judged not of them by their weight, but by their numbers. But where you give it out, as in matter of fact, how that the Sabbath was ordained by God in Paradise, and kept accordingly by all the Patriarches, before Moses time; or otherwise engraft by nature in the soul of man, and so in use also amongst the Gentiles: in that, I have adventured to let men see, that you are very much mistaken, and tell us things directly contrary unto truth of Story. Next, where it is the groundwork of all your building, that the Commandment of the Sabbath, is moral, natural, and perpetual; as punctually to be observed, as any other of the first or second Table: I doubt not but it will appear by this following History, that it was never so esteemed of by the jews themselves; no not when as the observation of the same, was most severely pressed upon them by the Law and Prophets, nor when the day was made most burdensome unto them, by the Scribes and Pharisees. Lastly, whereas you make the Lords day to be an institution of our Saviour Christ, confirmed by the continual usage of the holy Apostles, and both by him and them imposed, as a perpetual ordinance, on the Christian Church; making yourselves believe, that so it was observed in the times before, as you have taught us to observe it in these latter days: I have made manifest to the world, that there is no such matter to be found at all, either in any writings of the Apostles, or monument of true Antiquity, or in the practice of the middle or the present Churches: What said I, of the present Churches? so I said indeed; and doubt not but it will appear so in this following Story: the present Churches, all of them, both Greek and Latin, together with the Protestants of what name soever, being fare different, both in their Doctrine and their practice, from these new conceptions. And here I cannot choose but note, that whereas those who first did set on foot these Doctrines, in all their other practices to subvert this Church, did bear themselves continually on the authority of Calvin, and the example of those Churches, which came most near unto the Platform of Geneva: in these their Sabbath-speculations, they had not only none to follow; but they found Calvin, and Geneva, and those other Churches, directly contrary unto them. However in all other matters, they cried up Calvin and his writings, making his Books the very Canon, to which both Discipline and Doctrine was to be confirmed: 
Hooker in ●i● Preface.  yet hic magister non tenetur, here by his leave they would forsake him, and leave him fairly to himself, that they themselves might have the glory of a new invention.  
For you my Brethren, and beloved in our Lord and Saviour, as I do willingly believe, that you have entertained these tenets upon misperswasion, not out of any ill intentions to the Church, your Mother; and that it is an error in your judgements only, not of your affections: so upon that belief, have I spared no pains, as much as in me is, to remove that error, and rectify what is amiss in your opinion. I hope you are not of those men, Quos non persuadebis, etiamsi persuaseris, who either hate to be reform; or have so fare espoused a quarrel, that neither truth nor reason, can divorce them from it. Nor would I gladly you should be of their resolutions, Qui volunt id verum esse quod credunt, nolunt id credere quod verum est; who are more apt to think all true which themselves believe, than be persuaded to believe such things as are true indeed. In confidence whereof, as I was first induced to compose this History; so in continuance of those hopes, I have presumed to address it to you, to tender it to your perusal, and to submit it to your censure: that if you are not better furnished, you may learn from hence, that you have trusted more unto other men, than you had just reason. It is my chief endeavour, as it is my prayer, that possibly I may behold jerusalem in prosperity, all my life long▪ Nor doubt I by the grace of God, to reduce some of you at the least, to such conformity with the practice of the Catholic Church; that even your hands may also labour in the advancement and promotion of that full prosperity, which I so desire. This that I may the better do, I shall present you, as I said, with the true Story of the Sabbath: and therein lay before your eyes, both what the Doctrine was, and what the practice, of all former times; and how it stands in both respects, with all God's Churches, at this present. First, for the Sabbath, I shall show you, that it was not instituted by the Lord in Paradise, nor naturally imprinted in the soul of man, nor ever kept by any of the ancient Fathers, before Moses time: and this, not generally said, and no more but so; but proved particularly and successively, in a continued descent of times and men. Next, that being given unto the jews by Moses, it was not so observed or reckoned of, as any of the moral precepts; but sometimes kept, and sometimes not; according as men's private businesses, or the necessities of the state, might give way unto it: and finally was for ever abrogated, with the other ceremonies, at the destruction of the Temple. As for the Gentiles all this while, it shall hereby appear, that they took no more notice of it, (except a little, at the latter end of the jewish State) than to deride both it, and all them that kept it. Then for the Lords day, that it was not instituted by our Saviour Christ, commanded by the Apostles, or ordained first by any other authority, than the voluntary consecration of it, by the Church, to religious uses: and being consecrated to those uses, was not advanced to that esteem, which it now enjoys, but leisurely and by degrees, partly by the Edicts of secular Princes, partly by Canons of particular Counsels, and finally by the Decretals of several Popes, and order of inferior Prelates: and being so advanced, is subject still, as many Protestant Doctors say, to the Authority of the Church, to be retained, or changed, as the Church thinks fit. Finally, that in all Ages heretofore, and in all Churches at this present, it neither was nor is esteemed of as a Sabbath day: nor reckoned of so near a kin to the former Sabbath, but that at all such leisure times, as were not destinate by the Church to God's public service; men might apply their minds and bestow their thoughts, either about their businesses, or upon their pleasures, such as are lawful in themselves, and not prohibited by those powers, under which they lived. Which shown and manifestly proved unto you, I doubt not but those paper-walls, which have been raised heretofore to defend these Doctrines, how fair soever they may seem to the outward eye, and whatsoever colours have been laid upon them; will in the end appear unto you to be but paper-walls indeed: some beaten down by the report only of those many Canons, which have successively been mounted in the Church of God; either to fortify the Lords day, which itself did institute, or cast down those jewish fancies, which some had laboured to restore. Such passages as occurred concerning England, I purposely ha●e deferred till the two last Chapters, that you may look upon the actions of our Ancestors with a clearer eye: both those who lived at the first planting of Religion; and those who had so great an hand, in the reforming of the same. And yet not look upon them only, but by comparing your 〈◊〉 Doctrines, with those which were delivered in the former times; your severe practice, with the innocent●libertie which they used amongst them: you may the better see your errors, and what strange incense you have offered in the Church of God. A way, in which I have the rather made choice to wa●●e, that by the practice of the Church in general, you may the better judge of those Texts of Scripture, which seem to you to speak in the behalf of that new Divinity, which you have preached unto the people: and by the practice of this Church particularly, it may with greater case be showed you, that you did never suck these Doctrines from your Mother's breasts.  
It is an observation a●● a ●ule in Law; that custom is the best interpreter of a doubtful statute; and we are lessoned thereupon, to cast our eyes, in all such questionable matters, unto the practice of the state in the selfsame case. 
De ligi●. & lo●ga consuet.  Si de interpretatione legis quaeritur, imprimis inspiciendum est, quo jure civitas retro in hujusmodi casibus usa fuit: Consuedo enim optima interpretat ●o l●g●● est. If you submit unto this rule, and stand unto the Plea which you oft have made: I verily persuade myself that you will quickly find your error; and that withal you will discover, how to abet a new and dangerous Doctrine, you have deserted the whole practice of the Christian Church, which for the space of 1600. years, hath been embraced and followed by all godly men. These are the hopes which we project unto ourselves. The cause of this out undertaking, was your information; and the chief end we aim at is your reformation: Yourselves, my Brethren, and your good, if I may procure it, are the occasion and the recompense of these poor all prejudice, which possibly you may be possessed withal, either in reference to the Argument, or unto the Author: and 〈◊〉 per●use thi● following Story, with as much ●●●●glenesse of 〈…〉 of truth, and invocation of God's Spirit to find out the same; as was by me used in the writing of it. It is your welfare which I aim a●, as before was said; your restitution to your functions, and reconciliation to the Church, from which you are at point of falling: that we with you, and you with us, laying aside those jealousies and distrusts, which commonly attend o● divided minds; may join our hearts and hands together for the advancement of God's Honour, and the Church's peace. And God even our own God, shall give 〈◊〉 his blessing.  
For others which shall read this Story, whether by you misguided, or yet left entire; I do desire them to take notice, that there i● none so much a stranger to good Arts and Learning, whom in this case and kind of writing, I dare not trust with the full cognizance of the cause herein related. In points of Law, when as the matter seems to be above the wit of common persons; or otherwise is so involved and intricate, that there hath been no Precedent thereof in former times: it is put off to a demurrer, and argued by my Lords the judges, with their best maturity of deliberation. But in a matter of fact, we put ourselves upon an ordinary jury, not doubting, if the evidence prove fair, the Witnesses of faith unquestioned, and the Records without suspicion of imposture, but they will do their conscience, and find for Plaintiff or Defendant, as the cause appears. So in the business▪ now in ●and, that part thereof which consists most of argument, and strength of disputation, in the examining of those reasons which Pro or Con have been alleged; are by me lef● to be discussed and weighed by them, who either by their place are called, or by their learning are enabled to so great a business. But for the point of practice, which is matter of fact, how long it was, before the Sabbath was commanded, and how it was observed, being once commanded; how the Lords day hath stood in the Christian Church, by what authority first instituted, in what kind regarded: these things are offered to the judgement and consideration of the meanest Reader. No man that is to be returned on the present jury, but may be able to give up his verdict, touching the title now in question▪ unless he come with passion, and so will not hear, or else with prejudice and so will not value, the evidence which is produced for his information. For my part, I shall deal ingenuously, as the cause requires, as of sworn counsel to the truth; not using any of the mysteries or Arts of pleading, but as the holy Fathers of the Church, the learned Writers of all Ages, themost renowned Divines of these latter times, and finally as the public Monuments and Records of most Nations christened have furnished me in this enquiry. What these, or any of them have herein either said, or done, or otherwise left upon the Register for our direction, I shall lay down in order, in their several times; either the times in which they lived, or whereof they writ: that so we may the better see the whole succession both of the doctrine, and the practice of God's Church, in the present business▪ And this with all integrity and sincere proceeding, not making use of any Author, who hath been probably suspected of fraud or forgery; nor dealing otherwise in this search, than as becomes a man who aims at nothing more than God's public service, and the conducting of God's people in the ways of truth. This is the sum of what I had to say in this present Preface; beseeching God, the God of truth, yea the truth itself, to give us a right understanding, and a good will to do thereafter.   

SYLLABUS CAPITUM.  

PART. I.  

CHAP. I.  
That the Sabbath was not instituted in the beginning of the World.  
(1) The entrance to the Work in hand. (2) That those words Gen. 2. And God blessed the seventh day, etc. are there delivered as by way of Anticipation. (3) Anticipations in the Scripture confessed by them, who deny it here. (4) Anticipations of the same nature not strange in Scripture. (5) No Law imposed by God, on Adam, touching the keeping of the Sabbath. (6) The Sabbath not engraft by nature, in the soul of man. (7) The greatest Advocates for the Sabbath, deny it to be any part of the law of nature. (8) Of the morality and perfection supposed 〈◊〉 be in the number of seven, by some learned men. (9) That Other numbers in the confession of the same learned men, particularly the first, third, and fourth, are both as moral and as perfect, as the seventh. (10) The like is proved of the sixth, eighth, and tenth, and of other numbers. (11) The Scriptures not more favourable to the number of seven, than they are to others. (12) Great caution to be used by those, who love to recreate themselves in the mysteries of numbers.   

CHAP. II.  
That there was no Sabbath kept, from the Creation to the Flood.  
(1) God's rest upon the seventh day, and from what he rested. (2) Zanchius conceit touching the sanctifying of the first seventh day by Christ our Saviour. (3) The like of Torniellus, touching the sanctifying of the ●ame, by the Angels in heaven. (4) A general demonstration that the Fathers before the Law, did not keep the Sabbath. (5) Of Adam, that he kept not the Sabbath. (6) That Abel and Seth did not keep the Sabbath. (7) Of Enos, that he kept not the Sabbath. (8) That Enoch and Methusalem did not keep the Sabbath. (9) Of Noah, that he kept not the Sabbath. (10) The Sacrifices and devotions of the Ancients were occasional.   

CHAP. III.  
That the Sabbath was not kept from the Flood to Moses.  
(1) The Sons of Noah did not keep the Sabbath. (2) The Sabbath could not have been kept, in the dispersion of Noah's sons, had it been commanded. (3) Diversity of Longitudes and Latitudes, must of necessity make a variation in the Sabbath. (4) Melchisedech, Heber, Lot, did not keep the Sabbath. (5) Of Abraham and his sons, that they kept not the Sabbath. (6) That Abraham did not keep the Sabbath, in the confession of the Jews. (7) Jacob nor Job no Sabbath-keepers. (8) That neither jacob, joseph, nor the Israelites in Egypt, did observe the Sabbath. (9) The Israelites not permitted to offer sacrifice, while they were in Egypt. (10) Particular proofs that all the moral Law was both known and kept amongst the Fathers.   

CHAP. IU.  
The nature of the fourth Commandment: and that the Sabbath was not kept amongst the Gentiles.  
(1) The Sabbath first made known in the fall of Mannah. (2) The giving of the Decalogue, and how fare it bindeth. (3) That in the judgement of the Fathers in the Christian Church, the fourth Commandment is of a different nature from the other nine. (4) The Sabbath was first given, for a Law, by Moses. (5) And being given, was proper only to the jews. (6) What moved the Lord to give the Israelites a Sabbath. (7) 〈◊〉 the seventh day was rather chosen for the Sabbath, than any other. (8) The seventh day not more honoured by the Gentiles, than the eighth or ninth. (9) The Attributes given by some Greek Po●ts to the seventh day, no Argument that they kept the Sabbath. (10) The jews derided for their Sabbath, by the Grecians, Romans, and Egyptians. (11) The division of the year into weeks, not generally used, of old, amongst the Gentiles.   

CHAP. V.  
The practice of the jews in such observances, as were annexed unto the Sabbath.  
(1) Of some particular adjuncts affixed unto the jewish Sabbath. (2) The Annual Festivals called Sabbaths in the Book of God, and reckoned as a part of the fourth Commandment. (3) The Annual Sabbaths no less solemnly observed and celebrated, than the weekly were; if not more solemnly. (4) Of the Parasceve or Preparation to the Sabbath, and the solemn Festivals. (5) All manner of work, as well prohibited on the Annual, as the weekly Sabbaths. (6) What things were lawful to be done on the Sabbath days. (7) Touching the prohibition of not kindling fire, and not dressing meat. (8) What moved the Gentiles generally to charge the jews with fasting on the Sabbath day. (9) Touching this prohibition, Let no man go out of his place on the Sabbath day. (10) All lawful recreations, as dancing, feasting, manlike exercises, allowed and practised by the jews upon their Sabbaths.   

CHAP. VI  
Touching the observation of the Sabbath, unto the time, the people were established in the promised Land.  
(1) The Sabbath no● kept constantly during the time the people wandered in the wilderness. (2) Of him that gathered sticks on the Sabbath day. (3) Wherein the sanctifying of the Sabbath did consist, in the time of Moses. (4) The Law not ordered to be read in the Congregation, every Sabbath day. (5) The sack of Hi●richo, and the destruction of that people, was upon the Sabbath. (6) No Sabbath after this without Circumcision; and how that ceremony could consist with the Sabbaths rest. (7) What moved the jews to prefer Circumcision▪ before the Sabbath. (8) The standing still of the Sunne ●t the prayer● of josuah, etc. could no● but make some alteration about the Sabbath. (9) What wa● the Priests work on the Sabbath day; and whether it might ●●and with the Sabbaths rest. (10) The 〈◊〉 of the Levites over all the Tribes, had 〈◊〉 relation unto the reading of the Law, on the Sabbath day.   

CHAP. VII.  
Touching the keeping of the Sabbath, from the time of David to the Macchabees.  
(1) Particular necessities must give place to the Law of Nature. (2) That David's flight from Saul, was upon the Sabbath. (3) What David did being King of Israel, in ordering things about the Sabbath. (4) Elijahs flight upon the Sabbath; and what else happened on the Sabbath, in Elijahs ●ime. (5) The limitation of a Sabbath day's journey, not knowle amongst the jews when Elisha lived. (6) The Lord becomes offended with the jewish Sabbaths▪ and on what occasion. (7) The Sabbath 〈◊〉 by the Samaritans, and their strange ●●●ities therein. (8) Whether the Sabbaths were observed d●ring the captivity. (9) The special care of Nehemiah to reform the Sabbath. (10) The weekly reading of the Law on the Sabbath day, begun by Ezra. (11) No Synagogues nor weekly reading of the Law, during the Government of the Kings. (12) The Scribes and Doctors of the Law, impose new rigours on the people, about their Sabbaths.   

CHAP. VIII.  
What doth occur about the Sabbath, from the Macchabees, to the destruction of the Temple.  
(1) The jews refuse to fight in their own defence, upon the Sabbath; and what was ordered thereupon. (2) The Pharisees, about these times, had made the Sabbath burdensome by their traditions. (3) Jerusalem twice taken by the Romans, on the Sabbath day. (4) The Romans, many of them, judaize, and take up the Sabbath; as other nations did by the jews example. (5) Whether the Strangers dwelling amongst the jews did observe the Sabbath? (6) Augustus Caesar very gracious to the jews, in matters that concerned their Sabbath. (7) What our Redeeme● taught, and did, to rectify the abuses of, and in the Sabbath. (8) The small ruin of the Temple, and the jewish Ceremonies, on a Sabbath day. (9) The Sabbath abrogated with the other Ceremonies. (10) Wherein consists the Christian Sabbath mentioned in the Scriptures, and amongst the Fathers. (11) The idle and ridiculous niceties of the modern jews, in their Parasce●es and their Sabbaths, conclude this first part.    

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 Lord's day not enjoined in the place thereof, either by Christ, or his Apostles: but instituted by the authority of the Church. (4) Our Saviour's Resurrection upon the first day of the week, and apparition 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, was not kept more like a Sabbath than the other days, by Peter, Paul, or 〈◊〉 other of the Apostles. (7) Saint Paul frequents the Synagogues on the jewish Sabbath; and upon what reasons. (8) What was concluded against the Sabbath, in the Council holden at Jerusalem. (9) The preaching of Saint Paul at Troas, upon 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 purpose. (11) Those places of Saint Paul, Galat. 4. 10. Coloss. 2. 16. do prove in 〈…〉 Lords day, until the end of this first Age: and what that title adds unto it.   

CHAP. II.  
In what estate the Lords day stood, from the death of the Apostles, to the reign of Constantine.  
(1) Touching the Order●, s●●led by the Apostles, for the Congregation. (2) The Lord's day, and the Saturday both Festivals, and both observed in the East, in Ignatius time. (3) The Saturday not without great difficulty made fasting day. (4) The controversy about keeping Easter; and how much it conduceth to the present business. (5) The ●east of Easter 〈…〉 to the Lords day, without much opposition of the Eastern 〈◊〉. (6) what justin Martyr, and Dionysius of Corinth have left us of the Lords day: with Clemens Alera●drinus his dislike thereof. (〈…〉 the Christians of these Ages used to pray, standing▪ on the Lord's day, and the time of Pentecost. (8) what is recorded by Tertullian of the Lords day; and the assemblies of the Church. (9) Origen, as his master, Clemens, had done before, dislikes set days for the Assembly. (10) Saint Cyprian, what he tells us of the Lords day; and of the reading of the Scriptures, in Saint Cyprians time. (11) Of other holy days established i● these three first Ages; and that they were observed as solemnly, as the Lords day was. (12) The name of Sunday, often used by the primitive Christians, for the Lords day; but the Sabbath, never.   

CHAP. III.  
That in the fourth Age from the time of Constantine to Saint Augustine, the Lords day was not taken for a Sabbath day.  
(1) The Lord's day first established, by the Emperor Constantine. (2) What labours were permitted, and what restrained on the Lord's day by this Emperor's 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 Church cry down the jewish Sabbath, though they held the Saturday. (7) The Lord's day not spent wholly in religious exercises: and what was done with that part of it, which 〈◊〉 left at large. (8) The Lord's day, in this Age, a day of Feasting: and that it hath been always judged haereticall, to hold fasts thereon. (9) Of recreations on the Lord's day; and of what kind those dance 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) Of public Orders on the Lord's day, and the other holy ●ayes, at this time in use. (12) The infinite differences between the Lord's day and the Sabbath.   

CHAP. IU.  
The great improvement of the Lords day in the fift and sixth Ages, make it not a Sabbath.  
(1) In what estate the Lords day stood in Saint Augustine's time. (2) Stageplays and public shows prohibited on the Lord's day, and the other holy days, by Imperial Edicts. (3) The base and beastly nature of the Stageplays, at those times, in use. (4) The barbarous and bloody quality of the Spectacula, or Shows, at this time prohibited. (5) Neither all civil business, nor all kind of pleasures, restrained on the Lord's day, by the Emperor Leo; as it is conceived. (6) The French and Spaniards, of the sixth Age, begin to judaize about the Lord's day: and of restraint of husbandry on that day, in that Age first made. (7) The so much cited Cannon of the Council of Mascon proves no Lords day Sabbath. (8) Of public honours, done, in these Ages, to the Lords day, both by Prince and Prelate. (9) No Evening Service on the Lord's day, till these present Ages. (10) of public orders now established, for the better regulating of the Lords day meetings. (11) The Lord's 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 Lord's day, at on any other.   

CHAP. V.  
That in the next 600. years, from Pope Gregory forewards, the Lords day was not reckoned of, as of a Sabbath.  
(1) Pope Gregories ●are to set the Lords day free from some Jewish rigours, at that time obtruded on the Church. (2) Strange fancies taken up, by some few men about the Lords day, in these darker Ages. (3) Scriptures, and miracles, in th●se times found out, to justify the keeping of the Lords day holy. (4) That in the ●udgement 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 western parts were barred, from following their husbandry, and Courts of Law, on the Lord's day. (6) Husbandry not restrained in the Eastern parts, until the time of Leo Philosophus. (7) Markets, and Handicrafts, restrained with no less opposition, that the Plough, and pleading. (8) Several casus reservati in the Laws themselves, wherein men were permitted to attend those businesses, on the Lord's day, which the Laws restrained. (9) Of diverse great and public actions, done, in these Ages, on the Lord's day. (10) Dancing and other sports, no otherwise prohibited on the Lord's day, than as they were an hindrance to God's public service. (11) The other holy daye●, as much esteemed of, and observed, as the Lords day was. (12) The public hallowing of the Lords day, and the other holy days, in these present Ages. (13) No Sabbath all these Ages heard of, either on Saturday, or Sunday: and how it stood with S●turday, in the Eastern Churches●▪   

CHAP. VI.  
What is the judgement of the Schoolmen, and of the Protestant's, and what the practice of those Church●● in this Lords-day ●usin●sse.  
(1) That in the judgement of the Schoolmen, the keeping of one da● in seven, is not the moral part of the 4. 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 day's 〈◊〉 up in the Council of Lions▪ and the new doctrine of the Schools, ●ouching the natural sanctity of the holy days. (4) In what estate the Lords day stood, in matter of restraint from labour, at the Reformaton, (5) The Reformatiours find great fault both with the said ●ew, doctrine, and restraints from labour. (6) That in the judgement of the Protestant Divines, the ●●●ctifying of one day in seven is not the moral part of the 4. Commandment. (7) As also that the Lords day hath no other ground, on which so stand, than the authority of the Church. (8) And that the Church hath power to change the day, and to transfer it to some others. (9) What is the practice of the Roman, Lutheran, and chief the Calvinian Churches on the Lord's day, in matter of devotion, rest from labour, and sufferance of lawful pleasure. (10) Dancing cried do●ne by Calvin, and the French Churches, not in relation to the Lords day, but the sport itself. (11) In what estate the Lords day stands in the Eastern Churches: and that the Saturday is observed by the Ethiopians, as the Lords day is.   

CHAP. VII.  
In what estate the Lords day stood in this Isle of Britain, 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 Britain's. (2) Of the estate of the Lords day, and the other holy days in the Saxon Heptarchy. (3) The honours done unto the Sunday, and the other holy days, by the Saxon Monarches. (4) Of public actions, civil, Ecclesiastical, mixed, and military, done on the Lord's day under the first six Norman Kings. (5) New Sabbath doctrines br●ached in England in King John's reign; and the miraculous original of the same. (6) The prosecution of the former Story, and ill success therein of the undertakers. (7) Restrain of worldly business on the Lord's day, and the other holy days, admitted in these times in Scotland. (8) Restraint of certain servile works on Sundays, holy days, and the Wakes, concluded in the Council of Oxon under King Henry▪ 3. (9) Husbandry and legal process prohibited on the Lord's day, first, in the reign of King Edward 3. (10) Se●●ing of Woollon the Lord's day, and the solemn Feasts forbidden first by the said King Edward; as after, Fairs, and Markets generally by King Henry 6. (11) The Cordwainers of London restrained from selling of their wares on the Lord's day, and some solemn feasts, by King Edward the 4. and the repealing of that Law by King Henry the 8. (11) In what estate the Lords day stood, both for the doctrine and the practice, in the beginning of the Reign of the said King Henry.   

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 Lords day and the Sabbath delivered by ●. s●v●rall Martyrs, conformably unto the judgement of the Protestants before remembered. (2) The Lord's day, and the other holy days confessed by all this Kingdom, in the Court of Parliament, ●o have no other gr●●nd than the authority of the Church. (3) The meaning▪ and occasion of that clause in the Common-Prayer Book, Lord have mercy upon us, etc. repeated 〈…〉 end of the fourth Commandment. (4) That by the Queen's Injunctions, and the first Parliament of h●r reign, 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 〈◊〉 and substance of that Homily; and th●t it proves no Lords day Sabbath; but the contrary. (7) The first original of 〈…〉 Sabbath●specula●ions 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 other effects thereof. (9) What care was taken of the Lords day in King James his Reign; the spreading of the former doctrines; and of the Articles of Ireland. (10) The jewish Sabbath set on foot: and of King james his Declaration about lawful sports on the Lord's day. (11) What tracts were writ and published in that Prince's Reign, in opposition of the Doctrines before remembered. (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 in the Reign of our dread Sovereign now being, and the misconstruing of the same: his Majesty reviveth and enlargeth the Declaration of King james. (14) An exhortation to obedience unto his Majesty's most Christian purpose, concludes this History.     

An Advertisement to the Reader, touching the Errata.  
THat the Errata of this Book, are grown unto so great a number, is neither novum crimes, nor in auditum. We may with fare 〈…〉 complain thereof, than we can amend it: yet for the present I have taken the best care I could, although not to prevent, yet to correct them. Such as are meneely literal, or no impediment to the sense, are left unto the Readers care, and ingenuity. The rest, th● Greek alone excepted, (which both for accent and for letter, hath been exceeding much mistaken) are here collected to thy ●and; and are these th●t follow. viz.  

PART. 1.  
P. 8. l. 14 r. I deny not. p. 9 l. 17 r. narratione. p. 10 l. 34 r. posaiv●●. p. 13. l. 10 r. Ames. p. 16. l. 25. for which r. what. p. 19 l. 4. r. wherein Bodinus. p. 21 l. 2 r. multa. p. 23 l. 17 r. palliate their. p. 27 l. 29 del. saith. p. 3 r 1 32 r. S●bbatizasse. p. 32 l. 22 r. which doth. p. 37 r. present. p. 57 l. 36 r. dictated. p. 76 l. 31 r. notes it of every month. p. 83 l. 13 r. weeks. p. 94 l. 8 for one, r. on the. p. 95 l. 34 r. against Martion. p. 104 in mark r. In ●●ta sua. p. 114 l. ●8 r. dedicated. p. 121 l. 26 r. Commonwealth. p. 135 l▪ 37 for the other, r. those. p. ●39 r. Iss●char. p. 147 l. 3● yet was it not. p. 161 l. 5 r. Tamuz. p. 177 l. 5 r. Load.   

PART. 2.  
Epistle l. 2. r. part. p. 12 l. 7 for as it is, r. who, as 〈◊〉 ls. p. 13 l. 5 r. 〈◊〉 Christus. p. 23 l. 9 del. ancient. p. 27 l. 37 r. from whom it seems. p. 47 l. 21 r. decretory ib. l. 25 r. neither for the. p. 49 l. 9 r. 〈◊〉 ib. 17 del. Bu●. p. 57 l. 5 r. the old use in. p. 58 l. 5 for nor▪ r. now. ib. l. 34. r. instituted by. ib. l. 35 r. in those. p. 62 l. 13 r. as not to. p. 66 l. 29. r. entitled. p. 69. l. 1. for evil, r. civil. ib. 11 r. runs. ib. 19 20 for care, many, r. ceremony. p. 71 del. up. p. 73 l. 22 r. on wednesdays. p. 74 l. 31 ●. judaisme. p. 75 l. 1 r. fair. p. 76 l. 11. for Romish, r. jewish. ib. l. 23 r. contrived. ib. 34 for Two, r. To. p. 82. l. 17 for or, read on. ib. 28 r. followers. p. 88 l. 1 r. discreet behaviour. p. 91 l. 10 for Easter, r. Earth. p. 101 l. 10 r. possessed, ib. l. 23 r. fift Centurie. p. 107 l. ● r. whereas tha●. p. 112 l. 34 del. that. p. 116 l. 4 r. wholly. p. 130 l. 31 for true, r. it's true. p. 144 l. 34 r Ovied●. p. 147 l. 20 r. Chartres. p. 175. l. 33 r. Ryve●. p. 224 l. 13 r. envying. p. 226 l. 9 for now in, r. now at the first. p. 230 l. 37 r. clause. p. 253 r. on the Jews. p. 255 l. 35 r. the Musicians head. p. 258 l. 31 r. with as much violence. p. 260 l. 4. for or, r. on. p. 263 l. 11. r. go back a little. p. 265. l. 35. r. 560.    

THE HISTORY OF THE SABBATH.  
THE FIRST BOOK.  
From the Creation of the World, to the destruction of the Temple.  
BY PET. HEYLYN.  
EXOD. 31. 15, 16. Wherefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations▪ it is a sign between me and the children of Israel, for ever.  
LONDON, Printed for Henry Seile, and are to be sold at the Sign of the Tygers-head in Saint Paul's Churchyard. 1636.   

THE HISTORY OF THE SABBATH.  


CHAP. I.  
That the SABBATH was not instituted in the beginning of the World.  
(1) The entrance to the work in hand. (2) That those words▪ Genes. 2. And God blessed the seventh Day, etc. are there delivered, as by way of anticipation. (3) Anticipations in the Scripture confessed by them, who deny it here. (4) Anticipations of the same nature not strange in Scripture. (5) No Law imposed by God on Adam, touching the keeping of the Sabbath. (6) The Sabbath not engraft by nature in the soul of man. (7) The greatest Advocates for the Sabbath, deny it to be any part of the Law of Nature. (8) Of the morality and perfection, supposed to be in the number of seven, by some learned men. (9) That other numbers in the confession of the same learned men, particularly the first, third, and fourth, are both as moral and as perfect as the seventh. (10) The like is proved of the sixth, eighth, and tenth; and of other numbers. (11) The Scripture not more favourable to the number of seven, than it is to others. (12) Great caution to be used by those, who love to recreate themselves in the mysteries of numbers.  
(1) I Purpose by the grace of God to write an History of the Sabbath, and to make known what practically hath been done, therein, by the Church of God, in all ages past, from the Creation till this present: Primaque ab origine mundi, ad mea perpetuum deducere tempora carmen. One day, as David tells us, teacheth another. Nor can we have a better Schoolmaster in the things of God, than the continual and most constant practice of those famous men, that have gone before us. An undertaking of great difficulty, but of greater profit. In which I will crave leave to say, as doth Saint Austin, in the entrance to his Book● de Civitate; Magnum opus & arduum, sed Deus est adjutor noster. 
Lib. 1. c. 1.  Therefore▪ most humbly begging the assistance of God's holy Spirit to guide me in the way of truth, I shall apply myself to so great a work; beginning with the first beginnings, and so continuing my discourse, successively, unto these times, wherein we live. In which no accident of note, as fare as I can discern, shall pass unobserved, which may conduce to the discovery of the truth, and settling of the minds of men in a point so controverted. On therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the present business. In the beginning (saith the Text) God created the Heaven and the Earth. 
Gen. 2.  Which being finished, and all the hosts of them made perfect, on the seventh day God ended his work which ●e had made, and he rested on the seventh day from all his work which he had made. And then it followeth▪ And God blessed the seventh day and sanctified it, because that in it he had rested from all his work, which God created and made. Unto this passage of the text, and this point of time, some have referred the institution and original of the Sabbath; taking these words to be a plain narration of a thing then done, according to that very time, wherein the Scripture doth report it: And that the sanctifying of the seventh day therein mentioned, was a Commandment given by God to our Father Adam, touching the sanctifing of that day to his public worship. Conceiving also that there is some special mystery and morality in the number of seven, for which that day, and none but that, could be designed and set apart for this employment. Others and those the ancienter, and of more authority, conceive these words to have been spoken by a Prolepsis or Anticipation; and to relate unto the times wherein Moses wrote. And that it was an intimation only of the reason why God imposed upon the jews, the sanctifying rather of the seventh day, then of any other: no precept to that purpose being given to Adam and to his posterity; nor any mystery in that number, why of itself it should be thought most proper for Gods public service. The perfect stating of these points, will give great light to the following story. And therefore we will first crave leave to remove these doubts before we come to matter of fact, that afterwards I may proceed with the greater ●ase unto my se●f, and satisfaction to the Reader. The groundwork or foundation laid, the building will be raised the surer.  
(2) And first it is conceived by many learned men, that Moses in the second of Genesis relates unto the times in the which he lived, and wrote the History of the Creation: when God had now made known his holy will unto him, and the Commandment of the Sabbath had by his Ministry been delivered to the house of Israel. This is indeed the ancienter and more general tendry, unanimously delivered both by jew and Christian; and not so much as questioned till these later days. And howsoever some ascribe it to Tostatus, as to the first inventor of it; yet is it ancienter fare than he: though were it so, it could not be denied, but that it had an able and a learned Author. A man, considering the times in which he lived, and the short time of life it pleased God to give him; that hardly ever had his equal. 
I● Gen. 2.  It's true, Tostatus thus resolves it. He makes this quaere first, Num Sabbatum cum à Deo sanctificatum fuerit in primordio mundi rerum, etc. Whether the Sabbath being sanctified by God in the first infancy of the World, had been observed of men, by the Law of nature. And thereunto returns this answer, quod Deus non dederit praceptum illud de observatione Sabbati in principio, sed per Mosen datum esse, etc. That God commanded not the Sabbath to be sanctified in the beginning of the World, but that it was commanded afterwards by the Law of Moses; when God did publicly make known his will upon Mount Sinai. And that whereas the Scripture speaketh of sanctifying the seventh day, in the second of Genesis, it is not to be understood, as if the Lord did then appoint it, for his public worship; but is to be referred unto the time wherein Moses wrote, which was in the Wilderness. Et sic Moses intendebat dicere quod Deus illum diem sanctificavit sc. nobis, etc. And so the meaning of the Prophet will be briefly this, that God did sanctify that day, that it to us, to us that are his people of the house of jacob, that we might consecrate it to his service. So fare Tostatus. In which I must confess, that I see not any thing, but what josephus said before him, though in other words: who speaking of the World's Creation, doth conclude it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. So that Moses saith, 
Antiqu. l. 1. 2.  that the World and all that is therein was made in six whole days and that upon the seventh day God took rest, and ceased from his labours. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. By reason whereof we likewise desist from travail on that day, which we call the Sabbath, i. e. repose. So that the institution of the Sabbath by Tostatus; and the observation of it, by josephus; are both of them referred, by their us, and we, unto the times of Moses, and the house of Israel. Nor is josephus the only learned man amongst the jews, that so interpreteth Moses meaning Solomon jarchi, one of the principal of the Rabbins speaks more expressly to this purpose; and makes this Gloss or Comment upon Moses words▪ Benedixit ei, i.e. in manna, etc. God blessed the seventh day, i.e. in Mannah, because for every day of the week, an Homer of it fell upon the earth, & a double portion on the sixth, & sanctisied it, i.e. in Mannah, because it fell not on the seventh day at al. Et scriptura loquitur de refutura. And in this place (saith he) the Scripture speaks as of a thing that was to come. But what need more be said. Mercer a learned Protestant, 
In Gen. 2.  & one much conversant in the Rabbins, confesseth that the Rabbins generally referred this place & passage to the following times, even to the sanctification of the Sabbath, established by the Law of Moses. Hebreifere ad futurum referunt, i.e. sanctificationem Sabbati postea lege per Mosen sancitam: unde & Manna eo die non descendit. And howsoever for his own part, he is of opinion, that the first Fathers being taught by God, kept the seventh day holy: yet he conceives withal, that the Commandment of keeping holy the Sabbath day, was not made till afterwards. Nam hinc (from Gods own resting on that day) postea praeceptum de Sabbato natum est, as he there hath it. Doubtless, the jews, who so much doted on their Sabbath, would not by any means have rob it of so great antiquity; had they had any ground to approve thereof, or not known the contrary. So that the scope of Moses in this present place, was not to show the time when; but the occasion, why the Lord did after sanctity the seventh day for a Sabbath day: viz. because that on that day he rested from the works which he had created.  
(3) Nor was it otherwise conceived, then that Moses here did speak by way of Prolepsis, or Anticipation, till Ambrose Catharin, one of the great sticklers in the Trent-Councell, opined the contrary. He in his Comment on that text falls very foul upon Tostatus; and therein leads the dance to others, who have since taken up the same opinion. Ineptum est quod quidam commentus est, etc. It is a foolish thing (saith he) that▪ 
In Gen. 2.  (as a certain Writer fancieth) the sanctification of that day which Moses speaks of, should not be true as of that very point of time whereof he speaks it, but rather is to be referred unto the time wherein he wrote: as if the meaning only were, that then it should be sanctified when it was ordered and appointed by the Law of Moses. And this he calls Commentum ineptum, & contra literam ipsam, & contra ipsius Moseos declarationem; A foolish and absurd conceit, contrary unto Moses words, and to his meaning. Yet the same Catharin doth affirm in the self same Book, Scriptures frequentissimum esse multa per anticipationem narrare; that nothing is more frequent in the holy Scriptures, than these anticipations. And in particular, that whereas it is said in the former Chapter, male and female created he them, per anticipationem di●tum esse non est dubitandum, that (without doubt) it is so said by anticipation: the woman not being made, as he is of opinion, till the next day after, which was the Sabbath. For the Anticipation he cities Saint Chrysostome, who indeed tells us on that text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Behold, saith he, how that which was not done as yet, is here related as if done already. He might have added, for the purpose, Origen on the first of Genesis, and Gregory the Great, Moral. lib. 32. cap. 9 both which take notice of a Prolepsis, or Anticipation in that place of Moses. For the creation of the woman he brings in Saint Jerome, who in his Tract against the jews expressly saith, mulierem conditam fuisse die septimo, that the woman was created on the seventh day or Sabbath: to which this Catharin assents, and thinks that thereupon the Lord is said to have finished all his works on the seventh day; that being the last that he created. This seems indeed to be the old tradition, if it be lawful for me to digress a little: it being supposed that Adam being wearied in giving names unto all creatures on the sixth day, in the end whereof he was created; did fall that night into a deep and heavy sleep: and that upon the Sabbath or the seventh day morning his side was opened, and a rib took thence, for the creation of the woman. 
Aug Steuchiu● in Gen. 2.  So Augustinus Steuchius reports the Legend. And this I have the rather noted, to meet with Catharinus at his own weapon. For whereas he concludes from the rest of God, that, without doubt, the institution of the Sabbath began upon that very day wherein God rested: it seems, by him, God did not rest upon that day, and so we either must have no Sabbath to be kept at all; or else it will be lawful for us by the Lord's example to do what ever work we have to do, upon that day; and after sanctify the remainder. And yet I needs must say withal, that Catharinus was not the only he, that thought God wrought upon the Sabbath. 
Problem l●●. 5●  Aretius also so conceived it. Dies itaque tota non fuit quiete transacta, sed perfecto opere ejus deinceps quievit, ut Hebraeus contextus habet. Mercer a man well skilled in Hebrew, denyeth not but the Hebrew text will bear that meaning. 
In Gen▪ 2.  Who thereupon conceives that the seventy Elders in the translation of that place, did purposely translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that on the sixth day God finished all the work that he had made, and after rested on the seventh. And this they did, saith he, ut omnem dubitandi occasionem tollerent, to take away all hint of collecting thence, that God did any kind of work upon that day. For if he finished all his works on the seventh day, it may be thought (saith he) that God wrought upon it. Saint Hierome noted this before, that the Greek text was herein different from the Hebrew; and turns it as an argument against the jews; and their rigid keeping of the Sabbath. Artabimus igitur judaeos qui de ocio Sabbati gloriantur, 
Queen Hebrai●● in Gen.  quod jam tunc in principio Sabbatum dissolutum sit, dum Deus operatur in Sabbato, complens opera sua in eo; & benedicens ipsi diei, quia in ipso universa compleverat. If so, if God himself did break the Sabbath, as Saint Hierome turns upon the jews: we have small cause to think that he should at that very time, impose the Sabbath as a Law upon his creatures.  
(4) But to proceed. Others that have took part with Catharinus against Tostatus, have had as ill success as he; in being forced either to grant the use of anticipation in the holy Scripture; or else to run upon a tenet, wherein they are not like to have any seconds. I will instance only in two particulars, both Englishmen, and both exceeding zealous in the present cause. The first is Doctor Bound, who first of all did set a foot these Sabbatarian speculations in the Church of England, 
2. Edit. p. 10.  wherewith the Church is still disquieted. He determines thus. I deny saith he, but that the Scripture speaketh often of things, as though they had been so before, because they were so then, when the things were written. As when it is said of Abraham, that he remooved unto a Mountain Eastward of Bethel, whereas it was not called Bethel till above a hundred years after. The like may be said of another place in the Book of judges called Bochin, etc. yet in this place of Genesis it is not so. And why not so in this, as well as those? Because (saith he) Moses entreateth there of the sanctification of the Sabbath, not only because it was so then when he wrote that Book, but specially because it was so even from the Creation. Which by his leave, is not so much a reason of his opinion, 
Medull● Th●ol. l. 2 c. 15. ● 9  as a plain begging of the question. The second Doctor Ames, the first I take it, that sowed Bounds doctrine of the Sabbath, in the Netherlands. Who saith expressly first, and in general terms, hujusmodi prolepseos exemplum nullum in tota scriptura dari posse, that no example of the like anticipation can be found in Scripture; the contrary whereof is already proved. After more warily, and in particular, de hujusmodi institutione Proleptica, that no such institution is set down in Scripture, by way of a Prolepsis or Anticipation, either in that Book, or in any other. And herein, as before I said, he is not like to find any seconds. We find it in the sixteenth of Exodus, that thus Moses said. This is the thing which the Lord commandeth: 
Vers. 32.  Fill an Omer of it [of the Mannah] to be kept for your generations, that they may see the bread wherewith I have fed you in the Wilderness, when I brought you forth from the land of Egypt. It followeth in the text, that as the Lord commanded Moses, 
Vers. 34.  so Aaron laid it up before the testimony to be kept. Here is an ordinance of Gods, an institution of the Lords, and this related in the same manner, by anticipation, as the former was. Lyra upon the place affirms expressly, that it is spoken there per anticipationem: and so doth Vatablus too, in his Annotations on that Scripture. But to make sure work of it, I must send Doctor Ames to school to Calvin, who tells us on this text of Moses, non contexuit Moses historiam suo ordine, sed narrarem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interposita, melius confirmat, etc. Indeed it could not well be otherwise interpreted. For how could Aaron lay up a pot of Mannah to be kept before the testimony, when as yet there was neither Ark, nor Tabernacle, and so no testimony before which to keep it. To bring this business to an end, Moses hath told us in the place before remembered, that the children of Israel did eat Mannah forty years, 
Vers. 35.  which is not otherwise true, in that place and time, in which he tells it, but by the help and figure of anticipation. And this Saint Austin noted in his questions upon Exodus, 
Qu. 62.  significat scriptura per Prolepsin, i. e. hoc loco commemorando quod etiam postea factum est. And lastly, where Amesius sets it down for certain, that no man ever thought of an anticipation in this place of Moses, 
Verse supra.  qui praejudicio aliquo de observatione diei Dominicae non prius fuit prius anticipatus, who was not first possessed with some manifest prejudice against the sanctifying of the Lords day: this cannot possibly be said against Tostatus, who had no enemy to encounter, nor no opinion to oppose, and so no prejudice. We conclude then, that for this passage of the Scripture, we find not any thing unto the contrary, but that it was set down in that place and time, by a plain and mere anticipation; and doth relate unto the time wherein Moses wrote: And therefore no sufficient warrant to fetch the institution of the Sabbath, from the first beginnings. One only thing I have to add, and that's the reason which moved Moses, to make this mention of the Sabbath, even in the first beginning of the Book of God, and so long time before the institution of the same. Which doubtless was, the better to excite the jews to observe that day, from which they seemed at first to be much averse: and therefore were not only to be minded of it, by a Memento in the front of the Commandment; but by an intimation of the equity and reason of it, even in the entrance of God's Book, derived from God's first resting on that day after all his works. Theodoret hath so resolved it, in his Questions on the Book of Genesis, 
Queen 21.  Maxim autem Iudaeis ista scribens, necessario posuit hoc, sanctisific avit eum●, ut majore cultu prosequantur Sabbatum. Hoc enim in legibus sanciendis inquit, sex diebus creavit Deus, etc.  
(5) I say an intimation of the equity and reason of it, for that's as much as can be gathered from that place: though some have laboured what they could, to make the sanctifying of the seventh day, therein mentioned, a precept given by God to our Father Adam touching the sanctifying of that day, to his public worship. Of this I shall not now say much, because the practice will disprove it. Only I cannot but report the mind and judgement of Pererius a learned jesuite. Who amongst other reasons that he hath alleged, to prove the observation of the Sabbath not to have took beginning in the first infancy of the World, makes this for one: that generally the Fathers have agreed on this, Deum non aliud imposuisse Adamo praeceptum omnino, posit●●●um nisi illud de non edendo fructu arboris scientiae, etc. that God imposed no other Law on Adam, then that of the forbidden fruit of the Tree of knowledge. Of which since he hath instanced in none particularly, I will make bold to lay before you some two or three; that so out of the mouths of two or three witnesses the truth hereof may be established. And first we have Tertullian, 
Adu. judaeos.  who resolves it thus. Namque in principio mundi ipsi Adae & Evae legem dedit, etc. In the beginning of the World, the Lord commanded Adam and Eve that they should not eat of the fruit of the tree, which is in the middle of the Garden. Which Law (saith he) had been sufficient for their justification, had it been observed. For in that Law, all other precepts were included, which afterwards were given by Moses. S. Basil next, 
De jeunio.  who tells us first, that abstinence or fasting was commanded by the Lord in Paradise. And then, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. the first Commandment given by God to Adam, was that he should not eat of the tree of knowledge. The very same, which is affirmed by Saint Ambrose in another language, 
Lib. de Elia & jejunio c. ●.  Et ut sciamus non esse novum jejunium, primam illic legem, [i. e. in Paradise] constituit de jejunio. So perfectly agree in this, the greatest lights both of African, the Eastern, and the Western Churches. If so, if that the law of abstinence had been alone sufficient for the justification of our Father Adam, as Tertullian thinks; or if it were the first law, given by God unto him, as both Saint Basil and Saint Ambrose are of opinion: then was there no such law at all then made, as that of sanctifying of the Sabbath; or else not made according to that time and order, wherein this passage of the Scripture is laid down by Moses. And if not then, there is no other ground for this Commandment in the Book of God, before the wand'ring of God's people in the Wilderness, and the fall of Mannah. A thing so clear, that some of those, who willingly would have the Sabbath to have been kept from the first Creation; and have not the confidence to ascribe the keeping of it, to any ordinance of God, but only to the voluntary imitation of his people. And this is Torniellus way, 
Ann▪ 236.  amongst many others, who though he attribute to Enos both set forms of prayer, and certain times by him selected for the performance of that duty; praecipue vero diebus Sabbati, 
In die 7.  especially upon the Sabbath: yet he resolves it as before, that such as sanctified that day, if such there were; non ex praecepto divino, quod nullum tunc extabat, sed ex pietate solum, id egisse. Of which opinion, Mercer seems to be, as before I noted. So that in this particular point, the Fathers and the modern Writers; the Papist and the Protestant, agree most lovingly together.  
(6) Much less did any of the Fathers, or other ancient Christian Writers, conceive that sanctifying of the Sabbath, or one day in seven, was naturally engrafted in the mind of man, from his first creation. It's true, they tell us of a Law, which naturally was engrafted in him. So Chrysostome affirms, 
In Rom. 7. 12. ●om. 12.  that neither Adam, nor any other man, did ever live without the guidance of this Law: and that it was imprinted in the soul of man, as soon as he was made a living creature. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Father hath it. But neither he nor any other, did ever tell us that the Sabbath was a part of this law of nature: nay, some of them expressly have affirmed the contrary. Theodoret for example, 
In Ezech. c. 20.  that these Commandments, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, and others of that kind, alios quoque homines natura edo●uit, were generally implanted by the law of nature, in the minds of men. But for the keeping of the Sabbath, it came not in by nature, but by Moses law. At Sabbati observandi non natura magistra, sed latio legis. So. Theodoret. And answerably thereunto Sedulius doth divide the law into three chief parts. Whereof the first is de Sacramentis, 
In Rom. 3.  of signs and Sacraments, as Circum●●sion, and the Passeover: the second is, quae congruit legi naturali, the body of the Law of nature, and is the summary of those things which are prohibited by the words of God: the third and last, factorum, of ●ites and ceremonies (for so I take it is his meaning) as new Moons and Sabbaths▪ which clearly doth exempt the Sabbath, from having any thing to do with the law of nature. 
De 〈◊〉 ●ide l 4 c. 24.  And Damascen assures too, that when there was no law enacted, nor any Scripture inspired by God, that then there was no Sabbath neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To which three Ancients we might add many more of these later times, 
* In Decalog.  Ryvet and 
* Medulla theol. l. 2 cap. 15.  A●●es, and diverse others, who though they plead hard for the antiquity of the Sabbath: dare not refer the keeping of it, to the law of nature, but only (as we shall see anon) unto positive laws, and divine authority. But hereof we shall speak more largely when we are come unto the promulgating of this Law, in the time of Moses: where it will evidently appear to be a positive Constitution only, fitted peculiarly to the jews; and never otherwise esteemed of, than a jewish Ordinance.  
(7) It's true, that all men generally have agreed on this, that it is consonant to the law of nature, to set apart some time to God's public service: but that this time should rather be the seventh day, than any other, that they impute not unto any thing in nature; but either to divine, legal, or Ecclesiastical institution. The Schoolmen, Papists, Protestants, men of almost all persuasions in religion, have so resolved it. And for the Ancients, our venerable Bede assures us, that to the Fathers before the law, all days were equal; the seventh day having no prerogative before the others: 
In Lu●. 19  and this he calls naturalis Sabbati libertatem, the liberty of the natural Sabbath, which ought (saith he) to be restored at our Saviour's coming. If so, if that the Sabbath or time of rest unto the Lord, was naturally left free and arbitrary, then certainly it was not restrained more unto one day than another; or to the seventh day, more than to the sixth or eighth. Even Ambrose Catharin, as stout a champion as he was for the antiquity of the Sabbath, finds himself at a loss about it. For having taken for granted, as he might indeed, that men by the prescript of nature, were to assign peculiar times for the service of God; and adding that the very Gentiles used so to do: is fain to shut up all with an Ignoram●s. Nesci●●● modo quem diem praecipue observarunt prisci illi Dei cult●res. We cannot well resolve (saith he) what day especially was observed by those who worshipped God in the times of old. Wherein he doth agree exactly with Ab●lensis, against whom principally he took up the bucklers; who could have taught him this, if he would have learned of such a Master, that howsoever the Hebrew people, or any other, before the giving of the Law, were bound to set apart some time for religious duties: non ●amen magis in Sabbath, 
In Exod. 20. Qu. 11.  quam in quolibet ali●rum dierum, yet were they no more bound to the Sabbath day than to any other. So for the Protestant Writers, two of the greatest Advocates of the Sabbath, have resolved accordingly. Quod dies ille solennis unus debeat esse in septimana, hoc positivi juris est; that's Amesius doctrine. And Ryvet also saith the same, Lege de Sabbato pos●tiv●●, non naturalem agnosci●us. The places were both cited in the forme● Section; and both do make the Sabbath a mere positive Law. But what need more be said in so clear a case; o● what needs further Witnesses be produced to give in evidence, when we have con●●tentem 〈◊〉. For Doctor Bound, who first amongst us here endeavoured to advance the Lords day into the place of the jewish Sabbath; and feigned a pedigree of the Sabbath even from Adam's infancy: hath herein said enough to betray his cause, and those that since have either built upon his foundation; or beautified their undertake with his collections. Indeed (saith he) this law was given in the beginning, not so much by the light of nature, as the rest of the nine Commandments were; but by express words when God sanctified it. For though this be in the law of nature, that some days should be separated to God's worship, as appears by the practice of the Gentiles: yet that it should be every seventh day, 
2. Ed●● p 11. & 16.  the Lord himself set down in express words; which otherwise by the light of nature they could never have found. So that by his confession, there is no Sabbath to be found in the law of nature; no more than by the testimony of the Fathers, in any positive law, or divine appointment, until the Decalogue was given by Moses.  
(8) Nay, Doctor Bound goeth further yet; and robs ●is friends & followers of a special argument. For where Danaeus asks this question, Why one of seven rather than one of eight or nine; and thereunto makes answer, that the number of seven doth signify perfection and perpetuity: First, saith the Doctor, 
Ib. p. 69.  I do not see that proved, that there is any such mystical signification, rather than of any other. And though that were granted, yet do I not find that to be any cause at all in Scripture, why the seventh day should be commanded to be kept holy, rather than the sixth, or eighth. And in the former page. The special reason why the seventh day should be rather kept than any other, is not the excellency or perfection of that number, or that there is any mystery in it, or that God delighteth more in it, than in any other: though, I confess (saith he) that much is said that way, both in divine and humane Writers. Much hath been said therein; indeed, so much, 〈◊〉 we may wonder at the strange niceties of some men, and the unprofitable pains they have taken amongst them, in searching out the mysteries of this number; the better to advance, as they conceive, 
In Gen. 2.  the reputation of the Sabbath. Aug. Steuchius hath affirmed in general, that this day and number is most natural, and most agreeable to divine employments, and therefore in omni aetate inter omnes gentes habitus venerabilis & sacer, accounted in all times and Nations, as most venerable; and so have many others said since him. But he that lead the way unto him, and to all the rest, is Philo the jew; who being a great follower of Plato's, took up his way of trading in the mysteries of several numbers: wherein he was so intricate and perplexed, that numero Platonis obscurius, did grow at last into a Proverb. This Philo therefore Platonizing, 
Tu●. ad Attic. l. 7. Epl. 13.  first tells us of this number of seven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he persuades himself, 
De mundi ●pificio.  there is not any man able sufficiently to extol it; as being fare above all the powers of Rhetoric: and that the Pythagoreans (from them first Plato learned those trifles) did usually resemble it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even to jove himself. Then, that Hypocrates doth divide the life of man into seven ages, each age containing seven full years; to which the changes of man's constitution are all framed and fitted: as also that the Bear, or Arcturus, as they use to call it, and the constellation called the Pleyades, consist of seven stars severally, neither more nor less. He shows us also, 
De legis All●g. l. 1  how much nature is delighted in this number, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as viz. that there are seven Planets, and that the Moon quartereth every seventh day, that Infants borne in the seventh month are usually like enough to live; that there are seven several motions of the body, seven entrails, so many outward members, seven holes, or outlets, in the same, seven sorts of excrements; as also that the seventh is the critical day in most kinds of maladies. And to which purpose this, and much more of the same condition, every where scattered in his Writings; but to devise some natural reason for the Sabbath. For so he manifests himself in another place. 
Ap. Euseb. Praepar. l. ●. c. 7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Now why God chose the seventh day, and established it by law for the day of rest, you need not ask at all of me, since both Physicians and Philosophers have so oft declared, of what great power and virtue that number is, as in all other things, so specially on the nature and state of man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And thus (saith he) you have the reason of the seventh day Sabbath. Indeed Philosophers and Physicians and other learned men of great name and credit, have spoken much in honour of the number of seven, and severally impute great power unto it in the works of nature; and several changes of man's body. Whereof ●ee C●nsorinus de die natali, cap. 12. Varro in Gellius lib. 3. c. 10. Hypocrates, Solon, and Hermippus Beritus in the sixth Book of Clemens of Alexandria, besides diverse others. Nay, it grew up so high in the opinion of some men, that they derived it at the last, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. ab insita maj●state. So Philo tells us. Macrobius also saith the same. 
De legis All●gor.  Apud veteres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocitatur, quod graeco nomine testabatur venerationem debitam numero. Thus he in Somnio Scipionis.  
(9) But other men as good as they find no such mystery in this number, but that the rest may keep pace with it, if not go before it: and some of those which so much magnify the seventh, have found, as weighty mysteries in many of the others also. In which I shall the rather enlarge myself, that seeing the exceeding great both contradiction and contention that is between them in these needl●●e curiosities; we may the better find the slightness of those arguments, which seem to place a great moraliti● in this number of seven; as if it were by nature the most proper number for the service of God. And first, whereas the learned men before mentioned, affix a special power unto it in the works of nature, justine the Martyr plainly tells us, 
Respo●s. ad cue 69.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that the accomplishment of the works of nature is to be ascribed to nature only, not unto any period of time accounted by the number of seven: and that they of● times come to their perfection sooner, or later, than the said periods; which could not be, in case that nature were observant of this number, as, they say, she is, and not this number tied to the course of nature. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Therefore (saith he) this number hath no influence on the works of nature. Then whereas others attribute I know not what perfection to this number above all the rest; Cicero affirming that it is plenus numerus; Macrobius, that it is numerus solidus & perfectus: 
De Repu● l. l. 4.  Bodinus doth affirm expressly, neutrum de septenario dici potest, that neither of those attributes is to be ascribed unto this number; that the eight number is a solid number, although not a perfect one; the sixth a perfect number also. Now as Bodinus makes the eighth more solid, and the sixth more perfect; so Servius on these words of Virgil, Septima post decimam foelix, 
In Georgic. 1.  prefers the tenth number a fare deal before it: Vt primum locum decimae ferat, quae sit valde faelix; secundum septimae, ut quae post decimae foelicitatem secunda sit. Nay, which may seem more strange than this, the Arithmeticians generally, 
Ora●io secund●.  as we read in Nyssen, make this seventh number to be utterly barren and unfruitful, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But to go forwards in this matter. Macrobius who before had said of this number of seven, that it is plenus & venerabilis; hath in the same Book said of the number of one, that it is principium finis & omnium▪ and that it hath a special reference or resemblance unto God on high: which is by fare the greater commendation of the two. 
In Amos 5.  And Hierom, that however there be many mysteries in the number of seven: prima tamen beatitudo est, esse in primo numero, yet the prime happiness or beatitude is to be sought for in the first. So for the third, 
In Gen. hom. 8.  Origen generally affirms that it is aptus sacramentis, even made for mysteries: and some particulars he nameth. Macrobius findeth in it all the natural faculties of the Soul; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or rational; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ or irascible, and last of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or concupiscible. Saint Athanasius makes it equal altogether with the seventh; 
Ad Antioch▪ qu. 51.  the one being no less memorable for the holy Trinity, than the other for the World's Creation. And Servius on these words of Virgil, numero Deus impare gaudet, 
In Eclog. ●.  saith that the Pythagoreans hold it for a perfect number, and do resemble it unto God, à quo principium & medium, & finis est. 
De repub. l. 4.  Yet on the contrary, Bodinus takes up Aristotle, Plutarch, and Lactantius, for saying that the third is a perfect number: there being in his reckoning, but four perfect numbers in 100000; which are 6. 28. 496. & 8128. Next for the fourth, 
De mundi opif.  Philo, not only hath assured us, that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a perfect number, Bodinus contradicts him: but that it is highly honoured, 
De Abrahamo.  as amongst Philosophers, so by Moses also, who hath affirmed of it, that it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both holy, and praiseworthy too. And for the mysteries thereof, Clemens of Alexandria tells us, that both jehovah in the Hebrew, 
Strom. l. 5.  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek, consisteth of four letters only: 
Orat. 44.  and so doth Deus in the Latin. Nazianzen further doth inform us, that as the seventh amongst the Hebrew, so was the fourth honoured by the Pythagoreans: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that they used to swear thereby when they took an oath. Yet for all this, Saint Ambrose thought this number not alone unprofitable but even dangerous also. Numerum quartum plerique canent, & inutile putant, 
Lib 4. c. 9  as he in his Hexaemeron. Then for the fift, Macrobius tells us that it comprehendeth all things both in the Heavens above, 
In Levit. hom ●6  and the earth below. And yet by Origen it is placed indifferently, partly in laudabilibus, partly in culpabilibus; there being five foolish Virgins for the five wise ones.  
(10) Now let us look upon the sixth, which 
* In Gen. 2▪  Beda reckoneth to be numerus perfectus; and Bodin, 
* De rep. l. 4.  primus perfectorum. 
* De mundi opif.  Philo, and generally the 
* Cle● Alex. Storm l. 4.  Pythagoreans do affirm the same. Yet the same Bodin▪ tells us in the selfsame Book, that howsoever it be the first perfect number, such as according unto Plato, did sort most fitly with the workmanship of God: Videmus tamen vilissimis animantibus convenire, yet was it proper, in some sort, 
In Levit 12.  to the vilest creatures. As for the eighth, Hesychius makes it an expression, or figure of the world to come. Macrobius, tells us that the Pythagoreans used it as an Hieroglyphic of justice, quia primus omnium solvitur in numeros pariter pares; because it will be always divisible into even or equal members. Nay, whereas those of Athens did use to sacrifice to Neptune, on the eighth day of every month: 
In Theses.  Plutarch hath found out such a mystical reason for it, out of the nature of that number; as others in the number of seven, for the morality of the Sabbath. They sacrifice (saith he) to Neptune on the eighth day of every month, because the number of eight is the first Cube, made of even numbers, and the double of the first square: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which doth represent an immovable steadfastness properly attributed to the might of Neptune; whom for this cause we name Asphalius and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth the safe keeper and stayer of the earth. As strong an argument for the one, as any mystery or morality derived from numbers, can be for the other. But if we look upon the tenth, we find a greater commendation given to that, then to the seventh: yea, by those very men themselves, to whom the seventh appeared so sacred. Philo affirms thereof, 
* De mundi ●pific.  that of all numbers it is most 
* De congress. cue erudit. gr.  absolute and complete; not meanly celebrated by the Prophet Moses; most proper and familiar unto God himself; 
* De Decalog●.  that the powers and virtues of it are innumerable: and finally, that learned men did call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it comprehended in itself all kind of numbers. With whom agree Macrobius, who styles it numerum perfectissimum; and 
* Strom. l. 6.  Clemens Alexandrinus, who gives it both the attributes of holiness and perfection, 
* Qu. ad Antioch 51.  Nazianzen and▪ 
* Ora●. ●2.  Athanasius are as full, as they. And here this number seems to me to have got the better: there being nothing spoken in disgrace of this, as was before of the seventh, by several Authors there remembered. So that for aught I see, in case the argument be good for the morality of the Sabbath, we may make every day, or any day a Sabbath, with as much reason as the seventh: and keep it on the tenth day, with best right of all. Ad●o argumenta ab absurdo petita in●ptos habent exitus, said Lactantius truly. Nay, by this reason, we need not keep a Sabbath oftener, than every thirtieth day, or every fiftieth, or every hundreth: because those numbers have been noted also to contain great mysteries, and to be perfecter too than others. For Origen hath plainly told us, that if we look into the Scriptures, 
In Gen h●m. 2.  invenies nulla magnarum rerum gesta sub tricenario & quinquegenario contineri; we shall find many notable things delivered to us in the numbers of thirty and fifty. Of fifty more particularly Philo affirms upon his credit, 
De vita contempl.  that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the holiest and most natural of all other numbers: and Origen conceived so highly of it, that he breaks out into a timeo hujus numeri secreta discutere, 
In Num. ●om. 8.  and durst not touch upon that string. So lastly for the Centenary the same Author tells us, that it is plenus and perfectus, no one more absolute. 
In Gen. h●m▪ 2.  We may have Sabbaths' at our will, either too many, or too few, if this plea be good.  
(11) Yea, but perhaps, there may be some thing in the Scripture, whereby the seventh day may be thought more capable, in nature, of so high an honour. Some have so thought indeed, and thereupon have mustered up all those texts of Scripture, in which there● hath been any good expressed or intimated which concerns this number, or is reducible unto it. Bellarmine never took more pains, out of that fruitless topic to produce seven Sacraments: then they have done from thence to derive the Sabbath. I need not either name the men, or recite the places: both are known sufficiently. Which kind of proof if it be good, we are but where we were before, amongst our Ecclesiastical and humane Writers. In this, the Scriptures will not help us, or give the seventh day naturally, and in itself, more capability or fitness for God's worship, than the ninth or tenth. For first the Scriptures give not more honour to this number in some texts thereof, than it detracts from it in others: and secondly, they speak as highly of the other numbers, as they do of this. The jesuite Pererius shall stand up, 
In Gen. 6. n. 17.  to make good the first; and Doctor Cracanthorp to avow the second. Pererius first resolves it clearly, numerum Septenarium etiam in rebus pessimis & execrandis saepenumero positum esse in Scriptural sacra. As for example. The evil spirit (saith Saint Luke) brought with him seven spirits worse than himself: and out of Mary Magdalen did Christ cast out seven Devils, as Saint Mark tells us. So in the Revelation, Saint john informs us of a Dragon that had seven heads and seven Crowns, as also of seven plagues, sent into the earth, and seven Viols of God's wrath poured out upon it. (He might have told us had he listed, that the purple beast whereon the great Whore rid, had seven heads also, and that she sat upon seven Mountains.) It's true (saith he) which David tells us, that he did praise God seven times a day: but then as true it is, which solomon hath told us, that the just man falleth seven times a day. So in the book of Genesis, we have seven lean kine, and seven thin ears of Corn; as well as seven fat Kine▪ and seven full Ears: To proceed no further. Pererius hereupon makes this general resolution of the case; Apparet igitur eosdem numeros, aeque in bonis & malis poni, & usurpari in sacra scriptura. Next whereas those of Rome, 
Contra Spalat. cap. 30.  as before I noted, have gone the same way to find out seven Sacraments: our Cracanthorpe, to show the vanity of that argument, doth the like, for the proof of two. Quod & si nobis fas esset, etc. If it were lawful for us to take this course, we could produce more for the number of two, than they can for seven. As for example, God made two great lights in the Firmament, and gave to man two eyes, two ears, two feet, two hands, two arms. There were two Nations in the womb of Rebecca, two tables of the Law, two Cherubins, two Sardonich stones in which were written the names of the sons of Israel. Thou shalt offer to the Lord, two Rams, two Turtles, two Lambs of an year old, two young Pigeons, two Hee-goats, two Oxen for a peace-offering. Let us make two Trumpets, two Doors of the wood of Olives, two Nets, two Pillars. There were two Horns of the Lamb, two Candle sticks, two Olive branches, two Witnesses, two Prophets, two Testaments; and upon two Commandments hang all the Law and the Prophets, saith our Saviour. Congruentiis facile vinceremus, si nobis in ●une campum descendere libet, etc. We should (saith he) presume of an easy victory, should we thus dally with congruities, as do those of Rome. Hence we conclude, that by the light of Scripture, we find not anything in nature, why either every seventh day should; or every second day should not be a Sabbath. Not to say any thing of the other numbers, of which the like might be affirmed, if we would trouble ourselves about it.  
(12) It's true, this trick of trading in the mysteries of numbers, is of long standing in the Church, and of no less danger: first borrowed from the Platonists and the Pythagoreans; by the ancient Heretics, Martion, Valentinus, Basilides, and the rest of that damned crew; the better to disguise their errors, and their palliate impieties. Some of the Fathers afterwards took up the devise, perhaps to foil the Heretics at their own weapons: though many of them purposely declined it: Sure I am Chrsostome dislikes it. 
In Gen. h●m 24▪  Who on those words in the 7. of Genesis, by seven & by seven (which is the number now debated) doth instruct us thus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Many (saith he) do tell strange matters of this fact, and taking an occasion hence, make many observation, out of several numbers. Whereas not observation, but only an unseasonable curiosity hath produced those fictions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whence so many heresies had their first original. For oftentimes (that out of our abundance we may fit their fancies) we find the even or equal number no less commemorated in holy Scripture, as when God sent out his Disciples by two, and two: when he chose twelve Apostles, and left four Evangelists. But these things it were needles to suggest to you, who have so many times been lessened, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to stop your ears against such follies. Saint Augustine also, though he had descanted a while upon the mysteries of this number: 
De Civil. Dei, l. 11. c. 31.  yet he cuts off himself, in the very middle, as it were, Ne scientiolam suam leviter magis quam utiliter, jactare velle videatur; lest he should seem to show his reading, with more pride, than profit. And thereupon he gives this excellent rule, which I could wish had been more practised in this case; Habenda est itaque ratio moderationis & gravitatis, ne forte cum de numero multum loquimur, mensuram & pondus negligere judicemur. We must not take, saith he, so much heed of numbers, that we forget at the last, both weight and measure. And this we should the rather do, because that generally there is no rule laid down, or any reason to be given in nature, why some particular numbers have been set apart for particular uses, when other numbers might have served: why Hiericho should be rather compassed seven times, then six or eight; why Abraham rather trained three hundred and eighteen of his servants, than three hundred and twenty; or why his servant took ten Camels with him into Padan Aram, and not more or less: with infinite others of this kind in the Law levitical. Yet I deny not, but that some reason may be given, why in the Scripture, things are so often ordered by seven and seven: viz▪ as justin Martyr tells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
R●spons. ad qu. 69.  the better to preserve the memory of the World's Creation. Another reason may be added, which is, by this inculcating of the number of seven, unto the jews, to make that people, who otherwise were at first averse from it, as before I noted, continually mindful of the Sabbath. Numerum septenarium propter Sabbatum Iudaeis familiarem esse, 
In Esaiae. 4.  was the observation of Saint Hierom. To draw this point unto an end, It is apparent by what hath before been spoken, that there is no Sabbath to be found in the beginning of the World, or mentioned as a thin done, in the second of Genesis: either on any strength of the Text itself, or by immediate ordinance and command from God, collected from it, or by the law and light of nature imprinted in the soul of man, at his first creation: much less by any natural fitness in the number of Seven, whereby it was most capable in itself of so high an honour, which first premised, we shall the easier see what hath been done in point of practice.   

CHAP. II.  
That there was no SABBATH kept, from● the Creation, to the Flood.  
(1) God's rest upon the seventh day, and from what he rested. (2) Zanchius conceit touching the sanctifying of the first seventh day, by Christ our Saviour (3) The like of Torniellus, touching the sanctifying of the same, by the Angels in Heaven (4) A general demonstration that the Fathers before the Law, did not keep the Sabbath. (5) Of Adam, that he kept not the Sabbath. (6) That Abel, and Seth did not keep the Sabbath. (7) Of Enos, that he kept not the Sabbath. (8) That Enoch and Methusalem did not keep the Sabbath. (9) Of Noah, that he kept not the Sabbath. (10) The Sacrifices and devotions of the Ancients were occasional.  
(1) HOw little ground there is, whereon to build the original of the sabbath, in the s●cond of Genesis, we have ●t large declared in the former Chapter. Yet we deny not but that Text affords us a sufficient intimation of the equity and reason of it, 
Origin c●ntra Ce●s l. 6.  which is God's rest upon that day after all his works that he had made. Not as once Celsus did object against the Christians of his time, as if the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. like to some dull artificer, was weary of his labours, and had need of sleep: for he spoke the word only and all things were made. There went no greater labour to the whole creation, than a dixit Dominus. Therefore Saint Austin rightly noteth, 
D● Gen. ad lit l. 4. c 14.  nec cum creavit defessus, nec cum cessavit refectus est; that God was neither weary of working, nor refreshed with resting. ●he meaning of the Text is this, that he desisted then, from adding any thing, de novo, unto the World by him created: as having in the six former days, fashioned the Heaven and Earth, and eve● thing in them contained; and furnished them with all things necessary, both for use and ornament. I say, from adding any thing, de novo, unto the World by him created; but not from governing the same: which is a work by us as highly to be prized, as the first creation; and from the which God never resteth. Sabbaths and all days are alike in respect of providence: in reference to the universal government of the World and Nature. 
Home 23. in Num.  Semper videmus Deum operari, & Sabbatum nullum est in quo Deus non operetur, in quo non producat Solem suum super bonos & malos. No Sabbath, whereon God doth rest from the administration of the World by him created, whereon he doth not make his Sun to shine both on good and bad; whereon he raines not plenty, upon the sinner and the just, as Origen hath truly noted Nor is this more, than what our Saviour said in his holy Gospel. I work (saith he) and my Father also worketh. 
Contra Faus●um Man. l. 16. ●. 6.  A saying, as saith Saint Austin notes, at which the jews were much offended, our Saviour meaning by those words that God rested not, nec ullum sibi cessationis statuisse diem, and that there was no day wherein he tended not the preservation of the creature: and therefore for his own part, he would not cease from doing his Father's business, ne Sabbatis quidem, no though it were upon the Sabbath. By which it seemeth, that when the Sabbath was observed, and that if still it were in force, it was not then, and would not be unlawful unto any now, to look to his estate on the Sabbath day, and to take care that all things thrive and prosper which belong unto him: though he increase it not, or add thereto by following, on that day, the works of his daily labour. And this according to their rules, who would have God's example so exactly followed, in the Sabbaths rest: who rested, as we see, from creation only, not from preservation. So that the rest here mentioned, was as before I said, no more than a cessation or a leaving off, from adding any thing, as then, unto the World by him created● Upon which ground, he afterwards designed this day for his holy Sabbath, that so by his example the jews might learn to rest from their Worldly labours; and be the better fitted to meditate on the works of God, and to commemorate his goodness manifested in the World's Creation.  
(2) Of any other sanctification of this day, by the Lord our God, then that he rested on it now, and after did command the jews that they should sanctify the same, we have no Constat in the Scriptures: nor in any Author, that I have met with, until Zanchies' time. Indeed he tells us, a large story of his own making, how God the Son came down to Adam, and sanctified this first Sabbath with him; that he might know the better how to do the like. Ego quidem non dubito, etc. I little doubt, saith he, 
De create ●aminis l. 1. ad finem.  (I will speak only what I think, without wrong or prejudice to others, I little doubt) but that the Son of God, taking the shape of man upon him was busied all this day in most holy conferences with Adam; that he made known himself both to him, and Eve; taught them the order that he used in the World's creation; exhorted them to meditate on those glorious works; in them to praise the Name of God, acknowledging him for their Creator; & after his example, to spend that day for ever, in these pious exercises. I doubt not, finally, saith he, but that he taught them on that day the whole body of divinity: and that he held them busied all day long, in hearing him, and celebrating with due praises their Lord and God; and giving thankes unto him for so great and many benefits as God had graciously vouchsafed to bestow upon them. Which said, he shuts up all with this conclusion. Haec est illius septimi diei benedictio & sanctificatio, in qua filius Dei una cum patre & spiritu sancto, quievit ab opere quod fecerat. This was (saith he) the blessing and sanctifying of that seventh day, wherein the Son of God together with the Father and the Holy Ghost, did rest from all the works that they had made. How Zanchie thwarts himself in this, 
See n. 5.  we shall see hereafter. Such strange conceptions, though they miscarry not in the birth: yet commonly they serve to no other use, than monsters in the works of nature, to be seen and shown; with wonder at all times, and sometimes with pity. Had such a thing occurred in Pet. Comestors' supplement, which he made unto the Bible, it had been more tolerable. The Legendaries and the Rabbins might fairly also have been excused, if any such devise had been extant in them. The gravity of the man makes the tale more pitiful, though never the more to be regarded. For certainly, had there been such a weighty conference between God and Man; and so much tending unto information, and instruction: it is not probable, but that we should have heard thereof in the holy Scriptures. And finding nothing of it there, it were but unadvisedly done, to take it on the word and credit of a private man. Non credimus quia non legimus, was in some points Saint Hieroms' rule; and shall now be ours.  
(3) As little likelihood there is, that the Angels did observe this day and sanctify the same to the Lord their God: yet some have been so venturous as to affirm it. Sure I am Torniellus saith it. 
Annal. d. 7.  And though he seem to have some Authors, upon whom to cast it; yet his approving of it, makes it his, as well as theirs who first devised it. Quidam, non immerito, existimarunt hoc ipso die in Coelis omnes Angelorum choros, speciali quadam exultatione in Dei laudes prorupisse, quod tam praeclarum & admirabile opus absolvisset. Nay, he, and they, who ever they were, have a Scripture for it; 
38. 4, 6.  even God's words to job: Where wast thou when I laid the foundations of the earth; when the morning stars sang together, and all the sons of God shouted for joy? Who, and from whence those Quidam were, that so interpreted God's words, I could never find; and yet have took some pains to seek it. Sure I am, Saint Austin makes a better use of them, and comes home indeed unto the meaning. Some men, it seems, affirmed that the Angels were not made, till after the six days were finished, 
De Civit, Dei, l. 11. c. 9  in which all things had been created: and he refers them to this Text for their confutation. Which being repeated, he concludes. I am ergo erant Angeli, quando facta sunt sydera, facta autem sunt sydera die quarto. Therefore (saith he) the Angels were created before the Stars; and on the fourth day were the stars created. Yet Zanchius, and those Quidam, be they who they will, fell short a little of another conceit of Philos, 
De vita Mosis lib. 3.  who tells us that the Sabbath had a privilege above other days, not only from the first Creation of the World (though that had been enough to set out the Sabbath:) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but even before the Heavens and all things visible were created. If so it must be sanctified by the holy Trinity, without the tongues of men and Angels: and God, not having worked, must rest; and sanctify a time, when no time was; But to return to Torniellus, however those Quidam did misled him, & make him think that the first Sabbath had been sanctified by the holy Angels; yet he ingenuously confesseth that sanctifying of the Sabbath here upon the earth was not in use till very many ages after, 
Annal▪ d 7.  not till the Law was given by Moses. Veruntamen in terris ista Sabbati sanctificatio non nisi post multa secula in usum venisse creditur, nimirum temporibus Mosis, quando sub praecepto data est filiis Israel. So Torniellus.  
(4) So Torniellus, and so fare unquestionable. For that there was no Sabbah kept amongst us men, till the times of Moses, the Christian Fathers generally, and some Rabbins also, have agreed together. Which that we may the better show, I shall first let you see what they say in general, and after what they have delivered of particular men, most eminent in the whole story of God's Book, until the giving of the Law. And first that never any of the Patriarches before Moses time, did observe the Sabbath, justin the Martyr hath assured us; 
Dial. cum T●yph  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. None of the righteous men, saith he, and such as walked before the Lord, were either circumcised or kept the Sabbath, until the several times of Abraham and Moses. And where the jews were scandalised, in that the Christians did eat hot meats on the Sabbath days: the Martyr makes reply, that the said just and righteous men, not taking heed of any such observances, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, obtained a notable testimony of the Lord himself. 
Adv haeres. l. ●. c. 30.  So Irenaeus, having first told us that Circumcision and the Sabbath were both given for signs; and having spoke particularly of Abraham, Noah, Lot, and Enoch, that they were justified without them: adds for the close of all, that all the multitude of the faithful before Abraham were justified without the one; Et Patriarcharum ●orum qui ante Mosen fuerunt, and all the Patriarches which preceded Moses, without the other. 
Adu. Iud●●s.  Tertullian next, disputeth thus against the jews, that they which think the Sabbath must be still observed, as necessary to sal●ation; or Circumcision to be used upon pain of death: Doceant in Praeteritum justos sabbatriasse, aut circumcidisse, & sic amicos Dei effectos esse; aught first of all, saith he, to prove, That the Fathers of the former times were circumcised or kept the Sabbath, or that thereby they did obtain to be accounted the friends of God. 
Hist. l. 1. c. 4.  Then comes Eusebius the Historian, and he makes it good, that the Religion of the Patriarches before Moses Law, was nothing different from the Christian: and how proves he that? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ They were not circumcised, no more are we; they kept not any Sabbath, no more do we: they were not bound to abstinence from sundry kinds of meats, which are prohibited by Moses: nor are we neither. Which argument be also useth to the selfsame purpose in his first Book, the demonstr. Evang. and sixth Chapter. And in his seventh, the praeparatione, 
Cap. 6.  he resolves it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Hebrews which preceded Moses, and were quite ignorant of his Law (whereof he makes the Sabbath an especial part) disposed their ways according to a voluntary kind of piety, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, framing their lives and actions to the law of nature. 
Adv haereses l. 1. n. 5.  This argument is also used by Epiphanius, who speaking of the first ages of the World, informs us that as then there was no difference among men, in matters of opinion, no judaisme, nor kind of heresy whatsoever: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. but that the faith doth now flourish in God's Church was from the beginning. If so, no Sabbath was observed in the times of old, because none in his. I could enlarge my Catalogue, but that some testimonies are to be reserved to another place: when I shall come to show you, that the commandment of the Sabbath was published to God's people, 
See Ch. 4.  by Moses only; and that to none but to the jews. After so many of the Fathers, the modern Writers may perhaps seem unnecessary; 
2 Edit p 12.  yet take one or two. First, Musculus, (as Doctor Bound informs me, for I take his word) who tells us that it cannot be proved that the Sabbath was kept before the giving of the Law, either from Adam to Noah, or from the flood to the times of Moses, or of Abraham and his posterity. Which is no more than what we shall see shortly out of Eusebius. Hospinian next, 
Def●●is 1 cap ●  who though he fain would have the sanctifying of the Sabbath, to be as old as the beginning of the World; yet he confesseth at the last, Patris idcirco Sabbatum observasse ante legem, that for all that it cannot be made good by the Word of God, that any of the Fathers did observe it, before the Law. These two I have the rather cited, because they have been often vouched in the public controversy, as men that wished well to the cause, and say somewhat in it.  
(5) We are now come unto particulars. And first we must begin with the first man Adam. The time of his Creation as the Scriptures tells us, the sixth day of the week, being as Scaliger conjectured in the first Edition of his Work, 
Emend. temp. l. 5.  the three and twentieth day of April; and so the first Sabbath, Sabbatum primum, so he calls it, was the four and twentieth. 
Doctrina temp. l 4 c. 6  Petavius, by his computation, makes the first Sabbath to be the first day of November; and Scaliger, in his last Edition, the five and twentieth of October: more near to one another then before they were. Yet saith not Scaliger, that that primum Sabbatum had any reference to Adam, though first he left it so at large, that probably some might so conceive it: for in his later thoughts he declares his meaning to be this, Sabbatum primum in quo Deus requievit ab opere Hexa●meri. Indeed the Chaldee paraphrase seems to affirm of Adam, that he kept the Sabbath. For where the 92 Psalm doth bear this Title, A Song or Psalm for the Sabbath day: the Authors of that paraphrase do expound it thus, Laus & Canticum quod dixit homo primus pro die Sabbati, the Song or Psalm which Adam said for the Sabbath day. Somewhat more wary in this point was Rabbi Kimchi, who tells us how that Adam was created upon Friday about three of the clock; fell at eleven, was censured and driven out of Paradise at twelve, that all the residue of that day, and the following night he bemoaned his miseries; was taken into grace next morning, being Sabbath day; and taking then into consideration all the works of God, broke out into such words as those, although though not the same. A tale that hath as much foundation, as that narration of Zanchie, before remembered. Who though he seem to put the matter out of doubt with his three non dubitoes, that Christ himself did sanctify the first Sabbath, with our Father Adam; and did command him ever after to observe that day: yet in another place, he makes it only a matter of probability, that the commandment of the Sabbath, 
In 4. manda●um.  was given at all to our first parents. Quomodo autem sanctificavit? Non solum decreto & voluntate, sed reipsa; quia illum diem, (ut non pauci volunt & probabile est) mandavit primis parentibus sanctificandum. So easily doth he overthrow his former structure. But to return unto the Rabbins, and this dream of theirs, Besides the strangeness of the thing, that Adam should continue not above eight hours in Paradise, and yet give names to all the creatures, fall into such an heavy sleep, and have the woman taken out of him, that she must be instructed, tempted, and that both must sin, and both must suffer in so short a time: besides all this, the Christian Fathers are express, that Adam never kept the sabbath. justine the Martyr, in his Dialogue with Trypho, a learned jew, makes Adam one of those, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which being neither circumcised, nor keeping any Sabbath, were yet accepted by the Lord. And so Tertullian in a Treatise written against the jews, 
Adv▪ judaeos.  affirms of Adam, quod nec circumcisum nec sabbatizantem Deus ●um instituerit. Nay, which is more, he makes a challenge to the jews, to prove unto him if they could, that Adam ever kept the Sabbath. Doceant Adamum sabbatizasse, as he there hath it. Which doubtless neither of them would have done, considering with whom the one disputed, and against whom the other wrote: had they not been very well assured of what they said. The like may be affirmed both of Eusebius, 
De Praepar. E. uong l. 7. c. 8.  and Epipha●ius, two most learned Fathers. Whereof the first, maintaining positively that the Sabbath was first given by Moses, makes Ad●m one of those, which neither troubled himself with Circumcision, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor any of the Laws of Moses; 
Adv haer●●●s. l. 1. ●. 5.  The other reckoneth him amongst those also, who lived according to that faith, which when he wrote, was generally received in the Christian Church. Therefore no Sabbath kept by our Father Adam.  
(6) But whatsoever Adam did, Abel, I hope, was more observant of this duty. Thus some have said indeed, but on no authority. It is true the Scriptures tell us, that he offered Sacrifice: but yet the Scriptures do not tell us, that in his Sacrifices he had more regard unto the seventh day, then to any other. To offer Sacrifice, he might learn of Adam, or of natural reason, which doth sufficiently instruct us, that we ought all to make some public testimony of our subjection to the Lord. But neither Adam did observe the Sabbath, nor could nature teach it, as before is shown. And howsoever some Modern Writers have conjectured, and conjectured only, that Abel in his Sacrifices might have respect unto the Sabbath: yet those whom we may better trust, have affirmed the contrary. For justin Martyr disputing against Trypho, brings Abel in for an example; that neither Circumcision nor the Sabbath, the two great glories of the jews, were to be counted necessary. For if they were, saith he, God had not had so much regard to Abel's Sacrifice, being as he was uncircumcised: and then he add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that though he was no Sabbath-keeper, yet was he acceptable unto God. And ●o Tertullian, that God accepted of his Sacrifice, 
Adu. Iudae●●.  though he were neither circumcised, nor kept the Sabbath. Abelem offerentem sacrificia incircumcisum neque sabbatizantem laudavit Deus, accepta ferens qu● in simplicitate cordis offerebat. Yea, and he brings him also into his challenge, Doceant Abel hostiam Deo sanctam offerentem, Sabbati religionem placuisse: which is directly contrary to that, which is conjectured by some Modern Writers. 
Adu. haeres. l▪ 1, n. 5.  So Epiphani●s also makes him one of those, who lived according to the tendries of the Christian Faith. The like he also saith of Seth, whom God raised up instead of Abel, to our Father Adam. Therefore no Sabbath kept by either.  
(7) It is conceived of Abel that he was killed in the one hundred and thirtieth year of the World's Creation: of E●os, Seths' son, that he was borne Anno two hundred thirty six. And till that time there was no Sabbath. But then, as some conceive, the Sabbath day began to be had in honour, because it is set down in Scripture, that then began men to call upon the Name of the Lord. 
Gen. 4. A●●al. Anno 236. n. 4.  That is, as Torniellus descants upon the place, then, were spiritual Congregations instituted, as we may probably conjecture, certain set forms of Prayers and Hymns devised to set forth God's glory, certain set times and places also set apart for those pious duties: praecipue diebus Sabbati, especially the Sabbath days, in which most likely they began to abstain from all servile works, in honour of that God, whom they well knew had rested on the seventh day from all his labours▪ Sure Torniellus mind was upon his Matins, when he made this Paraphrase. He had not else gathered a Sabbath from this Text, considering that not long before he had thus concluded; That sanctifying of the Sabbath here on earth was not in use, 
V ● 3. of this Chapter.  until the Law was given by Moses. But certainly this Text will bear no such matter, were it considered as it ought. The Ch●ldee Paraphrase thus reads it, Tunc in diebus ejus inceperunt filii hominum●, 
Q●●ebrai●. i●●n G●●.  ut non orarent in nomine Domini; which is quite contrary to the English. Our Bibles of the last Translation in the margin, thus; then began men to call themselves by the name of the Lord: and generally the jews, as Saint Hierome tells us, do thus gloss upon it, Tunc primum in nomine Domini, & in similitudine eius fabricata sunt idola; that then began men to set up Idols both in the name, and after the similitude of God. Ainsworth in his Translation thus, Then began men profanely to call upon the Name of the Lord: who tells us also in his Annotations on this Text, out of Rabbi Maimony, that in these day's Idolatry took its first beginning, and the people worshipped the stars and all the host of Heaven; so generally that at the last there were few left which acknowledged God, as Enoch, Methuselah, Noah, Sem, and Heber. So that we see not any thing in this Text, sufficient to produce a Sabbath. But take it as the English reads it, which is agreeable to the Greek, and vulgar Latin; and may well stand with the original: yet will the cause be little better. For men might call upon God's Name, and have their public meetings & set forms of Prayer, without relation to the seventh day more than any other. 
De P●aeparat. Evang l 7▪ 8.  As for this E●os, Eusebius proposeth him unto us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the first man commended in the Scripture for his love to God: that we by his example might learn to call upon God's Name with assured hope. But yet withal he tells us of him, that he observed not any of those Ordinances which Moses taught unto the jews, whereof the Sabbath was the chief; as formerly we observed in Adam. And Epiphanius ranks him amongst those Fathers, who lived according to the rules of the Christian Church: Therefore no Sabbath kept by Enos.  
(8) We will next look on Enoch, who, as the Text tells us, walked with God, and therefore doubt we not, but he would carefully have kept the Sabbath, had it been required. But of him also, the Fathers generally say the same, as they did before of others. For justin Martyr not only makes him one of those which without Circumcision and the Sabbath, had been approved of by the Lord: but pleads the matter more exactly. The substance of his plea is this, that if the Sabbath or circumcision were to be counted necessary to eternal life, we must needs fall, upon this absurd opinion, 
Dial. cum Tryph●●●.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the same God whom the jews worshipped, was not the God of Enoch, and of other men about those times: which neither had been Circumcised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor kept the Sabbath, nor any other Ordinances of the Law of Moses. So Irenaeus speaking before of Circumcision and the Sabbath, placeth this Enoch among those, 
Lib. 4 cap 30.  qui sine iis quae praedicta sunt justificationem adepti sunt, which had been justified without any the Ordinances before remembered. Tertullian more fully yet. 
Adu. judaeos.  Enoch justissimum nec circumcisum▪ nec sabbatizantem, de hoc mundo transtulit, etc. Enoch that righteous man being neither Circumcised nor a Sabbath-keeper, was by the Lord translated, and saw not death, to be an Item or instruction unto us, that we, without the burden of the Law of Moses, shall be found acceptable unto God. He set him also in his challenge, as one whom never any of the jews could prove, Sabbati cultorem esse, to have been a keeper of the Sabbath. Eusebius too, who makes the Sabbath one of Moses institutions, 
De Demonstr. l. 4. c 6.  hath said of Enoch, that he was neither circumcised, nor meddled with the Law of Moses: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and that he lived more like a Christian, than a jew. The same Eusebius in his seventh the praeparatione, and Epiphanius in the place before remembered, affirm the same of him, as they do of Adam, Abel, Seth, and Enos: and what this Epiphanius saith of him, that he affirms also of his son, Methusalem. 
Seal. de Em●●d. Temp l 7.  Therefore nor Enoch, nor Methusalem ever kept the Sabbath. It's true, the Aethiopians in their Calendar have a certain period, which they call Sabbatum Enoch, Enoch's Sabbath. But this consisteth of seven hundred years, and hath that name, either because Enoch was borne in the seventh Century from the Creation, viz. in the year six hundred twenty two, or because he was the seventh from Adam. It's true, that many of the jews, and some Christians too, have made this Enoch an Emblem of the heavenly and eternal Sabbath, which shall never end: 
〈◊〉 in Ge●. 4.  because he was the seventh from Adam, and did never taste of death, as did the six that went before him. But this is no Argument, I trow, that Enoch ever kept the Sabbath whiles he was alive. Note that this Enoch was translated about the year nine hundred eighty seven: and that Methusalem died but one year only before the Flood, which was 1655. And so fare we are safely come, without any rub.  
(9) To come unto the Flood itself, to Noah, who both saw it, and escaped it; it is affirmed by some, that he kept the Sabbath: and that both in the Ark, and when he was released out of it, if not before. Yea, they have arguments also for the proof hereof, but very weak ones: such as they dare not trust themselves. It is delivered in the eighth of the Book of Genesis, that after the return of the Dove into the Ark, Noah stayed yet other seven days before he sent her forth again. 
Vers. 10 & 12.  What then? This seems unto Hospinian to be an argument for the Sabbath. In historia diluvii, columbae ex arca emissae septenario dierum intervallo, ratione sabbati videntur. So he, and so verbatim, josias Simler, in his Comment on the twentieth of Exodus. But to this argument, if at the least it may be honoured with that name, Tostatus hath returned an answer as by way of prophecy. 
In Gen. 8.  He makes this Quaere first, s●d quare ponit hic, quod No● expectabat semper septem dies, etc. Why Noah, betwixt every sending of the Dove, expected just seven days, neither more nor less: and then returns this answer to it, such as indeed doth excellently satisfy both his own Quaere, and the present argument. Resp. quod Noah intendebat scire utrum aquae cessassent, etc. Noah (saith he) desired to know whether the waters were decreased. Now since the waters being a moist body, are regulated by the Moon, Noah was most especially to regard her motions: for as she is either in opposition or conjunction with the Sun, in her increase or in her wane, there is proportionably an increase or falling of the waters. Noah then considering the Moon in her several quarters, which commonly we know are at seven days distance, sent forth his Birds to bring him tidings: for the Text tells us that he sent out the Raven and the Dove four time●. And the fourth time, the Moon being then in the last quarter, when both by the ordinary course of nature the waters usually are, and by the will of God were then much decreased: the Dove which was sent out had found good footing on the earth, and returned no more. So fare the learned Abulensis; which makes clear the case. Nor stand we only here, upon our defence. For we have proof sufficient that Noah never kept the Sabbath. 
Vbi▪ supra.  justin the Martyr, and Irenaeus both make him one of those, which without circumcision & the Sabbath, were very pleasing unto God, and also justified without them. Tertullian, positively saith it, that God delivered him from the great water flood, 
Adu. Iuda●●●.  nec circumcisum, nec sabbatizantem: and challengeth the jews to prove if any way they could, sabbatum observasse, that he kept the Sabbath. Eusebius also tells us of him, that being a just man, and one whom God preserved as a remaining spark to kindle piety in the World, yet knew not any thing that pertained to the jewish Ceremony: 
De demonstr. l. 1. c 6.  not Circumcision, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor any other thing ordained by Moses. Remember that Eusebius makes the Sabbath one of Moses Ordinances. Finally, Epiphanius in the place before remembered, ranks▪ Noah in this particular, with Adam, Abel, Seth, Enos, and the other Patriarches.  
(10) It's true, that joseph Scaliger once made the day, whereon Noah left the Ark, and offered sacrifice to the Lord, to be the seventh day of the week, 
De Emend●●. Temp. l. 5.  28. Decembris, feria septima, egressus Noah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immolavit Deo, saith his first Edition. Which were enough to cause some men, who infinitely admire his Dictates, from thence to have derived a Sabbath: had he not changed his mind in the next Edition, and placed this memorable action, not on the seventh day, but the fourth. I say it might have caused some men, for all men would not so have doted, as from a special accident to conclude a practice. Considering especially that there is no ground in Scripture to prove that those before the Law, had in their Sacrifices any regard at all to set times and days; either unto the sixth day, or the seventh, or eighth, or any other: but did their service to the Lord, I mean the public part thereof, and that which did consist in external action, according as occasion was administered unto them. The offerings of Cain and Abel, for aught we can inform ourselves, were not very frequent. The Scripture tells us that it was in process of time; 
Gen 4. 3.  at the years end as some expound it. For at the years end, as Ainsworth noteth; men were wont in most solemn manner, to offer sacrifice unto God, with thanks for all his benefits, having then gathered in their fruits. 
Exod. 23. 16.  The Law of Moses so commanded; the ancient Fathers so observed it, as by this place we may conjecture: and so it was accustomed too among the Gentiles; their ancient Sacrifices and their Assemblies to that purpose, 
Ethic. l. 8.  (as Aristotle hath informed us) being after the gathering in of fruits. No day selected for that use, that we can hear of. This Sacrifice of Noah, as it was remarkable, so it was occasional: an Eucharistical Oblation for the great deliverance, which did that day befall unto him. And had it happened on the seventh day, it were no argument that he made choice thereof as most fit and proper, or that he used to sacrifice more upon that day, then on any other. So that of Abraham in the twelfth of Genesis, was occasional only. The Lord appeared to Abraham saying, 
Gen. 12. 7.  unto thy seed will I give this land (the land of Canaan.) And then it followeth that Abraham builded there an Altar unto the Lord, who appeared unto him. The like he did when he first set his footing in the promised land, and pitched his Tents not fare from Bethel, Vers. 8. and when he came to plant in the Plain of Mamre, 
Vers. 18.  in the next Chapter. See the like, Gen 21. 33. & 1. 22, 13. Of Isaac, Gen. 26. 25. Of jacob, Gen. 28. 8. & 31. 54. & 33. 20. & 35. 7. 14. No mention in the Scripture of any Sacrifice or public worship, 
In Gen. 8. 20.  but the occasion is set down. Hoc ratio naturalis dictat, ut de donis suis honoretur imprimis ipse qui dedit. Natural reason, saith Rupertus, could instruct them, that God was to be honoured with some part of that▪ which he himself had given unto them: but natural reason did not teach them, that one day differed from another.   

CHAP. III.  
That the SABBATH was not kept from the Flood to Moses.  
(1) The sons of Noah did not keep the Sabbath. (2) The Sabbath could not have been kept, in the dispersion of Noah's sons, had it been commanded. (3) Diversity of Longitudes and Latitudes, must of necessity make a variation in the Sabbath. (4) Melchisedeck, Heber, Lot, did not keep the Sabbath. (5) Of Abraham and his sons, that they kept not the Sabbath. (6) That Abraham did not keep the Sabbath in the confession of the jews. (7) jacob nor job no Sabbath-keepers. (8) That neither joseph, Moses, nor the Israelites in Egypt did observe the Sabbath. (9) The Israelites not permitted to offer Sacrifice while they were in Egypt. (10) Particular proofs that all the Moral Law was both known and kept amongst the Fathers.  
(1) WE are now come unto the hither side of the Flood, to the sons of Noah. To whom, the Hebrew-Doctors say, their Father did bequeath seven several Commandments, which they and th●ir posterity were bound to keep▪ 
I● Lexico, p. 1530.  Septem praecepta acceperunt filii Noah, etc. as Shindler reckoneth them out of Rabbi Maimony. First, That they dealt uprightly with every man: Secondly, That they should bless and magnify the Name of God: Thirdly, that they abstained from worshipping false gods, and from all Idolatry: Fourthly, That they forbear all unlawful lusts and copulations: The fift against shedding blood: The sixth against theft and robbery: The seventh and last, a prohibition not to eat the flesh, or any member of a beast, taken from it when it was alive; whereby all cruelty was forbidden. These precepts whosoever violated, either of Noah's sons, or their posterity, was to be smitten with the sword. Yea, these Commandments were reputed so agreeable to nature, that all such Heathens as would yee●d to obey the same, were suffered to remain and dwell amongst the Israelites, though they received not Circumcision, nor any of the Ordinances which were given by Moses. ●o that amongst the precepts given unto the sons of Noah, we find no footstep of the Sabbath. And where a Modern Writer, whom I spare to name, hath made the keeping of the Sabbath, a member of the second precept, or included in it; it was not so advisedly done: there being no such thing at all, 
Cunaeus de repub. Hebr. 2. 19  either in Schindler, whom he cities; nor in Cunaeus, who repeats the selfsame precepts, from the selfsame Rabbi. Nay, which is more, the Rabbin out of whom they cite it, doth in another place, exclude expressly the observation of the Sabbath out of the number of these precepts given the sons of Noah. The man and woman-servant, 
Ap. Ainsworth in Exod. 20.  saith he, which are commanded to keep the Sabbath, are servants that are circumcised, or baptised, etc. But servants not circumcised nor baptised, but only such as have received the seven Commandments given to the sons of Noah, they are as sojourning strangers, and may do work for themselves openly on the Sabbath, as any Israelite may on a working day. So Rabbi Maymony in his Treatise of the Sabbath, Chap. 20. § 14. If then we find no Sabbath amongst the sons of Noah, whereof some of them were the sons of their Father's piety: there is no thought of meeting with it, in their children or their children's children; the builders of the Tower of Babel. For they being terrified with the late Deluge, as some conjecture, and to procure the name of great undertakers, as the Scripture saith; resolved to build themselves a Tower, unto the top whereof, the waters should in no wise reach. A work of a most vast extent, if we may credit those reports that are made thereof; and followed by the people, 
Antiqu jud l. ●. cap. 5.  as josephus tells us, with their utmost industry, there being none amongst them idle. If none amongst them would be idle; as likely that no day was spared from so great an action, as they conceived that work to be. Those that durst bid defiance to the Heaven of God▪ were never like to keep a Sabbath to the God of Heaven. This action was begun and ended, Anno 1940, or thereabouts.  
(2) To ruinated these vain attempts▪ it pleased the Lord first to confound the language of the people, which before was o●e; and after to disperse them over all the earth. By means of which dispersion, they could not possibly have kept one and the same day for a Sabbath, had it been commanded: the days in places of a different longitude, which is the distance of a place from the first Meridian, beginning at such different times, that no one day could be precisely kept amongst them. The proof and ground whereof, I will make bold to borrow from my late learned friend Natha: Carpenter; that I may manifest in some sort the love I bore him: though probably I might have furnished out this argument, from mine own wardrobe; at least have had recourse to many other learned men, who have written of it. For that the difference of time, is varied according to the difference of longitudes, in diverse places of the earth may be made manifest to every man's understanding, out of these two principles: First, if the earth is spherical, and secondly, that the Sun doth compass it about it twenty four hours. From hence it comes to pass, that places situate Eastward see the Sun sooner than those do, that are placed Westward. And that with such a different proportion of time, that unto every hour of the Sun's motion, there is assigned a certain number of miles upon the Earth: every fifteen degrees▪ which is the distance of the Meridian's, being computed to make one hour; and every fifteen miles upon the earth, correspondent to one minute of that hour. By this we may perceive, how soon the noon-tide happeneth in one City before another. For if one City stands Eastward of another, the space of three of the aforesaid Meridian's, which is 2700. miles; it is apparent that it will enjoy the noon-tyde, no less than three hours before the other: and consequently in 10800. miles, which is half the compass of the earth, there will be found no less than twelve hours' difference in the rising and setting of the Sun, as also in the noon and midnight. The reason of which difference of times, is as before we said the difference of longitudes, wherein to every hour, Cosmographers have allotted fifteen degrees in the Sun's diurnal motion: so that fifteen degrees being multiplied by twenty four hours, which is the natural day, the product will be 360, which is the number of degrees in the whole circle. Now in these times, wherein the sons of Noah dispersed themselves, in case the Sabbath was to have been kept, as simply moral; it must needs follow, that the moral Law is subject unto manifold mutations and uncertainties, which must not be granted. For spreading as they did over all the earth, some farther, some at shorter distance; and thereby changing Longitudes with their habitations: they must of meet necessity alter the difference of times and days, and so could keep no day together. Nor could their issue since their time observe exactly and precisely the selfsame day, by reason of the manifold transportation of Colonies, and transmigration of Nations from one Region to another; whereby the times must of necessity be supposed to vary. The Author of the Practice of Piety, though he plead hard for the morality of the Sabbath, cannot but confess, that in respect of the diversity of the Meridian's, and the unequal rising and setting of the Sun, every day varieth in some places a quarter, in some half, in others an whole day: therefore the jewish Sabbath cannot (saith he) be precisely kept in the same instant of time, every where in the World. Certainly if it cannot now, than it never could: and then it will be found, that some at least of Noah's posterity, and all that have from them descended, either did keep at all no Sabbath, or not upon the day appointed; which comes all to one. Or else it needs must follow that God imposed a Law upon his people, which in itself without relation to the frailty, ne dum to the iniquity of poor man, could not in possibility have been observed: Yea, such a Law, as could not generally have been kept, had Adam still continued in his perfect innocence.  
(3) To make this matter yet more plain, It is a Corollary or conclusion in Geography, that if two men do take a journey from the selfsame place, round about the earth; the one Eastward, the other Westward, and meet in the same place again: it will appear that he which hath gone East, hath gotten; and that the other going Westward, hath lost a day, in their account. The reason is, because he that from any place assigned doth travail Eastward, moving continually against the proper motion of the Sun, will shorten somewhat of his day: taking so much from it, as his journey in proportion of distance from the place assigned, hath first opposed, and so anticipated in that time, the diurnal motion of the Sun. So daily gaining something from the length of day; it will amount in the whole circuit of the Earth to twenty four hours, which are a perfect natural day. The other going Westward, and seconding the course of the S●nne by his own journey, will by the same reason ad●● as much proportionably, unto his day, as the other lost, and in the end will lose a day in his account. For demonstration of the which, suppose of these two Travellers, that the former for every fifteen miles, should take away one minute from the length of the day: and the latter add as much unto it, in the like proportion of his journey. Now by the Golden Rule, if every fifteen miles subtract or add one minute in the length of the day; then must 21600. miles, which is the compass of the Earth, add or subtract 1440 minutes, which make up twenty four hours, a just natural day. To bring this matter home, unto the business now in hand, suppose we that a Turk, a jew, & a Christian, should dwell together at Jerusalem, whereof the one doth keep his Sabbath on the Friday; the other, on the Saturday; and the thi●d sanctifieth the Sunday: then, that upon the Saturday, the Turk begin his journey Westward, and the Christian, Eastward; so as both of them compassing the World, do meet again in the same place; the jew continuing where they left him. It will fall out, that the Turk by going Westward, having lost a day; and the Christian, going Eastward, having got a day: one and the selfsame day, will be a Friday, to the Turk; a ●aturday, unto the jew; and a Sunday to the Christian; in case they calculate the time exactly, from their departure to their return. To prove this further, yet by a matter of fact. The Hollanders in their Discovery of Fretum le Maire, Anno 1615. 
1615.  found by comparing their account, at their coming home, that they had clearly lost a day (for they had travailed Westward in that tedious Voyage:) that which was Monday to the one, being the Sunday to the other. And now what should these people do when they were returned? If they are bound by nature, and the moral Law, to sanctify precisely one day in seven, they must then sanctify a day a part from their other Countrymen; and like a crew of Schismatics, divide themselves from the whole body of the Church: or to keep order, and comply with other men, must of necessity be forced to go against the law of nature, or the moral law; which ought not to be violated for any by-respect-whatever. But to return unto Noah's sons, whom this case concerns; It might, for aught we know, be theirs in this dispersion, in this removing up and down, and from place to place. What shall we think of those that planted Northwards, or as much extremely Southwards; whose issue now, are to be found, as in part is known, near and within the Polar circles: what Sabbath think we could they keep? Some times a very long one sure, and sometimes none: indeed none at all, taking a Sabbath, as we do, for one day in seven. For near the Polar Circles, as is plainly known, the days are twenty four hours in length. Between the Circle and the Pole, the day, if so it may be called, increaseth first by weeks, and at last by months; till in the end, there is six months perpetual day, and as long a night. No room in those parts for a Sabbath. But it is time to leave these speculations, and return to practice.  
(4) And first we will begin with Melchisedech, King of Salem, the Priest of the most high God, Rex idem hominumque divumque sacerdos; a type and figure of our Saviour; whose Priesthood still continueth in the holy Gospel. With him the rather, because it is most generally conceived, that he was Sem the Son of Noah. Of him it is affirmed by justin Martyr, that he was neither circumcised, nor yet kept the Sabbath, and yet most acceptable unto God, 
Dial. cum Tryphone. Adu. judaos.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tertullian also tells us of him, Incircumcisum nec sabbatizantem ad sacerdotium Dei allectum esse: and puts him also in his challenge, as one whom none amongst the jews could ever prove to have kept the Sabbath. Eusebius yet more fully then either of them: 
Dem. l. 1. c. 6.  Moses, saith he, brings in Melchisedech Priest of the most high God, neither being circumcised, nor anointed with the holy Oil, as was afterwards commanded in the Law; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no not so much as knowing that there was a Sabbath; and ignorant altogether of those Ordinances, which were imposed upon the jews, and living most agreeably unto the Gospel. Somewhat to that purpose also doth occur, 
Cap. 8.  in his seventh the preparations. Melchi●edec whosoever he was, gave meeting unto Abraham, about the year of the World, 2118: and if we may suppose him to be Sem, as I think we may, he lived till Isaac was fifty years of age, which was long after this famous interview. Now what these Fathers say of Sem, if Sem at least was he whom the Scriptures call Melchisedech; the same almost is said of his great grandchild Heber: he being named by Epipha●ius for one of those, who lived according to the faith of the Christian Church; wherein no Sabbath was observed in that Father's time. And here we will take Lot in too although a little before his time, as one of the Posterity of Heber; that when we come to Abraham, we may keep ourselves within his Family. Him, justin Martyr, and Irenics both, in the places formerly remembered, make to be one of those, which without Circumcision & the Sabbath, were acceptable to the Lord, and by him justified. And so Tertullian, that sine legis observatione, (Sabbath, and Circumcision, and the like) de Sodomorum i●cendio liberatus est. Therefore nor Lo●, nor Heber, nor Mel●hisedech ever kept the Sabbath.  
(5) For Abraham next, the Father of the Faithful, with whom the Covenant was made, and Circumcision, as a seal, annexed unto it: The Scripture is exceeding copious in setting down his life and actions, as also of the lives and actions of his Son, and Nephews; their fli●tings and removes, their Sacrifices, forms of Praye●, and whatsoever else was signal in the whole course of their 〈◊〉: but yet no mention of the Sabbath. Though such a memorable thing, as sanctifying of a constant day unto the Lord, might probably have been omitted in the former Patriarches, of whom there is but little left, save their 〈…〉 into the story, to make way for him: yet it is strange that in a punctual and particular relation of his life and piety, there should not be one Item to point out the Sabbath, had it been observed. This is enough to make one think there was no such matter. Et quod non invenis usquam, esse putes nusquam, in the Poet's language. I grant indeed that Abraham kept the Christian Sabbath, in righteousness and holiness serving the Lord his God, all the days of his life: and so did Isaac and jacob. Sanctificate diem Sabbati, saith the Prophet jeremiah to the jews, i. e. ut omne tempus vitae nostrae in sanctificatione ducamus, sicut fecerunt patres nostri, Abraham, Isaac, & jacob, 
In Hier. 17.  as Saint Hierome glosseth it. Our venerable Bede also hath affirmed as much, 
In Luc. 19▪  that Abraham kept indeed the spiritual Sabbath, quo semper à servili, i. e. noxia vacabat actione, whereby he always rested from the servile works of sin: but that he kept or sanctified any other Sabbath, the Christian Fathers deny unanimously. 
In Dial. cu● Tryphone.  justin the Martyr numbering up the most of those before remembered, concludes; that they, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were justified without the Sabbath: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so was Abraham after them, and all his children until Moses. And whereas Trypho had exacted a necessary keeping of the Law, Sabbaths, New-moones, and Circumcision: the Martyr makes reply, that Abraham, Isaac, jacob, job, and all the other Patriarches both before and after them until Moses time; yea, and their wives, Sarah, Rebecca, Rach●l, Lea, and all the rest of religious women unto Moses mother, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. neither kept any of them all, nor had commandment so to do, till Circumcision wa● enjoined to Abraham and his Posterity. 
Lib. 4. 30.  So Irenaeus, that Abraham, sin● Circumcis●one & observatione sabbatorum credide● D●o, without or Circumcision or the Sabbath did believe in God, which was imputed to him for righteousness. And where the jews objected in defence of their ancient Ceremonies, that Abraham had been circumcised: 
Adv judaeos.  Tertullian makes reply, sed ante placuit Deo quam circumcideretur; nec tamen sabbatizavit; that he was acceptable unto God before his being circumcised; and yet he never kept the sabbath. See more unto this purpose, in Eusebius de Demonstr. l. 1. c. 6. de praeparat. l. 7. c. 8. (where Isaac and jacob are remembered too:) as al●o Epiphanius adv. haeres. l. 1. n. 5.  
(6) Thus fare the ancient Christian Writers have declared of Abraham, that he kept no Sabbath: and this in conference with the jew, and in Books against them. Which doubtless they had never done, had there been any possibility for the jews to have proved the contrary. Some of the jews indeed, not being willing thus to lose their Father Abraham, have said, and written too, that he kept the Sabbath, as they do: and for a proof thereof they ground themselves on that of Genesis, because that Abraham obeyed my voice, 
26. 5.  and kept my charge, my Commandments, my statutes and my laws. The jews conclude from hence, as Mercer and Tostatus tell us, upon the text▪ that Abraham kept the Sabbath, and all other Ceremonies of the Law: as much I think the one, as he did the other. Who those jews were that said it, of what name & quality, that they have not told us: & it were too much for wardness to credit any nameless jew, before so many Christian Fathers. Tostatus though he do relate their dicunt, yet believes them not: And herein we will rather follow him, than Mercer; who seems a little to incline to that jewish fancy. The rather since some I●wes of name and quality, have gone the same way, that the Fathers did, before remembered. 
De▪ Areanis l. 11. c▪ 10.  For Petrus Galatinus tells us, how it is written in Beresith Ketanna, or the lesser exposition upon Genesis, a Book of public use, and great authority among them, that Abraham did not keep the Sabbath. And this he tells us on the credit of Rabbi I●●annan, who saith expressly, that there, upon these words, God blessed the seventh day; it is set down positively, Non scripta est de Abrahamo observatio Sabbati. And where it is objected for the jew, that in case Abraham did not keep it, it was because it was not then commanded: this Galatinus makes reply, Ex hoc saltem infertur sabbati cultum non esse de lege naturae, that therefore it is evident that the Sabbath is no part of the Law of nature. As for the text of Genesis, we may expound it well enough, and never find a Sabbath in it, which that it may be done with the least suspicion, we will take the exposition of Saint Chrysostome, who very fully hath explained it. Because he hath obeyed my voice, etc.] Right, saith the Father, God said unto him, Get thee out from thy Father's house, and from thy kindred, and go into the land that I shall show thee: and Abraham went out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and left a fair possession for an expectation: and this not wavering, but with all alacrity and readiness. Then followeth his expectation of a son in his old age, (when nature was decayed in him) as the Lord had promised; his casting out of Ishmael, as the Lord commanded; his readiness to offer Isaac, as the Lord had willed, and many others of that nature. Enough to give occasion unto that applause, because he hath obeyed my voice; although he never kept the Sabbath. Indeed the Sabbath could not have relation to those words in Gen. because it was not then commanded.  
(7) Next look on jacob the heir as well of Abraham's travels, as of his faith. Take him as Laban's shepherd, and the Text informs us of the pains he took. In the day time the drought consumed me, 
Gen. 31. 40.  and the frost by night, and the sleep departed from mine eyes. No time of rest, much more, no seventh part of his time allotted unto rest from his daily labours. And in his flight from Laban, it seems he stood not on the Sabbath. For though he fled thence with his wives and children, and with all his substance; and that he went but easily, according as the cattles and the children were able to endure: yet he went forwards still without any resting. Otherwise Laban, who heard of his departure on the third day, and pursued after him amain, must needs have overtaken him before the seventh. Now for the rest of jacobs' time, when he was settled in the Land appointed for him, and afterwards removed to Egypt; we must refer you unto justin Martyr, 
●ee n. 5. of this chapter.  and Eusebius: whereof one saith expressly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he kept no Sabbath; the other makes him one of those, which lived without the Law of Moses, whereof the Sabbath was a part. Having brought jacob into Egypt, we should proceed to joseph, Moses, and the rest of his offspring there: but we will first take job along, as one of the posterity of Abraham; that after we may have the more leisure to wait upon the Israelites in that house of bondage. I say as one of the posterity of Abraham, 
●emonstr. l. 1. ● 6.  the fifth from Abraham, so Eusebius tells us; who saith, moreover, that he kept no Sabbath. What (saith he) shall we say of job, that just, that pious, that most blameless man? What was the rule whereby he squared his life, and governed his devotions? Was any part of Moses Law? Not so. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Was any keeping of the Sabbath, or observation of any other jewish order? How could that be, saith he, considering that he was ancienter than Moses, and lived before his Law was published? For Moses was the seventh from Abraham, and job the eighth. ●o ●arre Eusebius. And justin Martyr also joins him with Abraham and his Family, as men that took not heed of New Moons, or Sabbaths, 
●. Edit. p. 14.  whereof see before, n. 5. l find indeed in Doctor Bound, that Theodor● Beza on his own authority hath made Io● very punctual, in sanctifying septimum salte● qu●mque diem, every seventh day at least, as God, saith he, from the beginning had appointed. But I hold Beza no fit match for justin, and Eusebius; nor to be credited in this kind, when they say the contrary, ●●●sidering in w●at 〈◊〉 they lived, 〈◊〉 with whom they dealt.  
(8) And now we come at last unto the Israelites in Egypt; from joseph, who first brought them thither, to Moses who conducted them in their flight from thence; 
Dem. l. 1 ●. ●.  and so unto the body of the whole Nation. For joseph, first, Eusebius first tells us in the general, that the same institution and course of life which by the Ordinance of Christ was preached unto the Gentiles; had formerly been commended to the ancient Patriarches: particular instances whereof, he makes Melchisedech, and Noah, and Enoch, and Abraham, till the time of Circumcision. And then it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That joseph in the Court of Egypt long time before the Law of Moses, lived answerably to those ancient patterns, and not according as the jews. Nay, he affirms the same of Moses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very Lawgiver himself, the Chieftain of the Tribes of Israel. As for the residue of the people, we can expect no more of them, that they lived in bondage, under severe and cruel Masters: who called upon them day by day to fulfil their taketh; 
See Exod. 5. v. 5. & 14.  and did expostulate with them in an heavy manner, in case they wanted of their Tale. The jews themselves can best resolve us in this point. 
De vita Mosis lib. 1.  And amongst them Philo doth thus describe their troubles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Taskmasters or Overseers of the works were the most cruel and unmerciful men in all the Country, who laid upon them greater tasks than they were able to endure: inflicting on them no less punishment than death itself, if any of them, yea, though by reason of infirmity, should withdraw himself from his daily labour. Some were commanded to employ themselves in the public structures; others in bringing in materials, for such mighty buildings; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Antiqu. jud. lib. 2. c. 5.  never enjoying any rest either night or day, that in the end they were e●en spent and tired with continual travail. Iosep●● go●● a little further, and tells us this, that the Egyptians did not only tyre the Israelites with continual labour; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but that the Israelites endeavoured to perform more than was expected. Assuredly in such a woeful state as this, they had nor leave, nor leisure, to observe the Sabbath. 
Apud Ry●at. in Decalog.  And lastly, Rabbi Maimony, makes the matter yet more absolute, who saith it for a truth, that when they were in Egypt, neque quiescere, vel sabbatum agere potuerunt, they neither could have time to rest, nor to keep the Sabbath, seeing they were not then at their own disposing. So he add Deut. 5. 15.  
(9) Indeed it easily may be believed, that the people kept no Sabbath in the Land of Egypt; seeing they could not be permitted in all that time of their abode there, to offer sacrifice: which was the easier duty of the two, and would less have taken them from their labours. Those that accused the Israelites to have been wanton, lazy, and I know not what, because they did desire to spend one only day in religious Exercises: what would they not have done, had they desisted every seventh day from the works imposed upon them. Doubtless, they had been carried to the house of Correction, if not worse handled. I say in all that time they were not permitted to offer sacrifice in that Country: and therefore when they purposed to escape from thence, 
Exod. 8.  they made a suit to Pharaoh, that he would suffer them to go three days journey into the wilderness, to offer sacrifice there to the Lord their God. Rather then so, Pharaoh was willing to permit them for that once, to sacrifice unto the Lord in the land of Egypt: and what said Moses thereunto? It is not meet (saith he) so to do. For we shall sacrifice the abomination of the Egyptians to the Lord our God, before their eyes; and they will stone us. 
〈◊〉 26.  His reason was, because the Gods of the Egyptians were Bulls and Rams, and Sheep and Oxen, as Lyra notes upon that place: talia verò animalia ab Hebraeis erant immola●da, quod non permisissent Aegypti● in terra sua; And certainly the Egyptians would not endure to see their Gods knocked down, before their faces. If any than demand, wherein the Piety and Religion of God's people did consist especially: we must needs answer, that it was in the integrity and honesty of their conversation; and that they worshipped God only in the spirit and truth. 
Adu. haeres l. 1. h●●. ●.  Nothing to make it known that they were God's people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but only that they feared the Lord and were circumcised; as Epiphanius hath resolved it: nothing but that they did acknowledge one only God, & exercised themselves in justice, in modesty, in patience and long suffering, both towards one another and amongst the Egyptians; framing their lives agreeably to the will of God, and the law of nature. Therefore we may conclude with safety, that hitherto no Sabbath had been kept in all the World from the creation of our first Father Adam, to this very time; which was above 2500. years: no nor commanded to be kept amongst them in their generations.  
(10) I say there was none kept, no nor none commanded: for had it been commanded, sure it had been kept. It was not all the pride of Pharaoh, or subtle tyranny of his subjects, that could have made them violate that sacred day, had it been commended to them from the Lord. The miseries which they after suffered under Antiochus, rather than that they would profane the Sabbath; and those calamities which they chose to fall upon them by the hands of the Romans; rather than make resistance upon that day, when lawfully they might have done it: are proofs sufficient, that neither force, nor fear, could now have wrought upon them not to keep the same, had such a duty been commanded. Questionless, joseph for his part, that did prefer a loathsome prison before the unchaste embraces of his Master's wife, would no less carefully have kept the Sabbath, than he did his chastity; had there been any Sabbath then to have been observed, either as dedicated by nature, or prescribed by Law. And certainly either the Sabbath was not reckoned all this while, a● any part or branch of the Law of nature: or else it finds hard measure in the Book of God, that there should be particular proofs how punctually the rest of the moral Law was observed and practised amongst the patriarchs; and not one word or Item that concerns the observation of the Sabbath. Now that the whole Law was written in the hearts of the Fathers, and that they had some knowledge of all the other Commandments, and did live accordingly: the Scripture doth sufficiently declare unto us. First, for the first, 
* Gen. 17. 1.  I am God all-sufficient, walk before me, and be thou perfect. So said God to Abraham. Then jacobs' going up from 
* 25 2.  Bethel, to cleanse his house from Idolatry; is proof enough that they were acquainted with the second. The pious care they had▪ not to take the Name of the Lord their God in vain, appears at full, in the religious making of their Oath●s; 
* 2●. 27 etc.  Abraham with Abimelech, and 
* 31. 51.  jacob with Laban. Next for the fifth Commandment, what duties children own their parents, the practice of 
* 24 67 &  Isaac and 
* 28. 〈◊〉.  jacob doth declare abundantly, in being ruled by them in the choice of their wives, and readily obeying all their directions. So for the sin of murder, the history of jacobs' 
* 34 26▪ 30  children, and the grieved Father's curse upon them for the slaughter of the Sichemites; together with God's precept given to 
* 9 6.  Noah against shedding blood; show us that both it was forbidden, and condemned being done. The 
* 39 8.  continency of joseph before remembered; and the punishment threatened to 
* 70. ●.  Abimelech for keeping Sarah, Abraham● wife: the 
* 31. ●0.  quarrelling of Laban for his stolen Idols; and 
* 44. 4.  josephs' pursuit after his brethren for the silver cup that was supposed to be purloined: are 〈◊〉 sufficient that adultery and theft were 〈◊〉 unlawful. And last of all, Abi●elech● reprehension of 
* ●0 9  Abraham and 
* ●6. ●0.  Isaa● for bearing false witness in the denial of their wives; show plainly that they had the knowledge of that Law also. The like may also be affirmed of their 〈…〉 the wives and good●, or ●ny thing th●t was their Neighbours. For though the history cannot tell us of men's secret thoughts: yet we may judge of good men's thoughts by their outward actions. Had joseph coveted his Master's wife, 
Io● 31. 26.  he might have enjoyed her. And job, more home unto the point, affirms expressly of himself, that his heart was never secretly enticed: which is the same with this, that he did not covet. We conclude then, that seeing there is particular mention how all the residue of the commandments had been observed and practised by the Saints of old; and that no word at all is found which concerns the sanctifying of the Sabbath: that certainly there was no Sabbath sanctified in all that time, from the Creation to the Law of Moses; nor reckoned any part of the Law of Nature, or any special Ordinance of God.   

CHAP. IU.  
The nature of the fourth Commandment: and that the SABBATH was not kept among the Gentiles.  
(1) The Sabbath first made known in the fall of Mannah. (2) The giving of the Decalogue; and how fare it bindeth. (3) That in the judgement of the Fathers, in the Christian Church, the fourth Commandment is of a different nature from the other nine. (4) The Sabbath was first given for a Law by Moses. (5) And being given was proper only to the jews. (6) What moved the Lord to give the Israelites a Sabbath. (7) Why the seventh day was rather chosen for the Sabbath, than any other. (8) The seventh day not more honoured by the Gentiles, than the eighth or ninth. (9) The Attributes given by some Greek Poets to the seventh day, no argument that they kept the Sabbath. (10) The jews derided for their Sabbath, by the Grecians, Romans, and Egyptians. (11) The division of the year into weeks not generally used of old, amongst the Gentiles.  
(1) THus have we shown you how God's Church continued without any Sabbath, the space of 2500. years and upwards; even till the children of Israel came out of Egypt. And if the Saints of God, in the line of Seth, and the house of Abraham; assigned not every seventh day for God's public worship; it is not to be thought that the posterity of Cain, and the sons of Canaan, were observant of it. To proceed therefore in the history of the Lords own people, as they observed no Sabbath when they were in Egypt, so neither did they presently after their departure thence. The day of their deliverance thence, was the seventh day, as some conceive it, which after was appointed for a Sabbath to them. Torniellus I am sure is of that opinion: and so is Zanchie two, who withal gives it for the reason, why the seventh day was rather chosen for the Sabbath, 
In quarium p●acep. 'em.  than any other. Populus die septima liberatus fuit ex Aegypto; & tunc jussit in hujus rei memoriam diem illam sanctificare. Which were it so, yet could not that day be a Sabbath, or a day of rest, considering the ●udden and tumultuous manner of their going thence: their sons and daughters, maid servants, and men servants, the cattles and the strangers within their gates, being all put hardly to it, and fain to fly away, for their life and ●afety. And if Saint Augustine's note be true, and the note be his, 
S●rm. de temp. 154.  that on the first day of the week, transgressi sunt filii Israel mare rubrum siccis pedibus, the Israelites went dry foot over the Red Sea, or Sea of Edom: then must the day before, if any, be the Sabbath day; the next seventh day after the day of their departure. But that day certainly was not kept, as a Sabbath day. For it was wholly spent in murmuring and complaints against God and Moses. 
Exod. 14. 11. & 12.  They cried unto the Lord, and they said to Moses, why hast thou brought us out of Egypt to die in the wilderness? Had it not been better fare for us to serve the Egyptians? Nothing in all this murmurings and seditious clamours, that may denote it for a Sabbath, for an holy Festival. Nor do we find that for the after times, they made any scruple of journeying on that day, till the Law was given unto the contrary, in Mount Sinai: which was the eleventh station after their escape from Egypt. It was the fancy of Rabbi Solomon, that the Sabbath was first given in Marah, and that the sacrifice of the red Co● mentioned in the nineteenth of Numbers, was instituted at that time also. 
Exod. 15. 26.  This fancy founded on th●se words in the Book of Exodus, If thou wils diligently hearken to the voice of the Lord thy God, etc. then will I bring none of those diseases upon thee, that I brought on the Egyptians. But Torniellus, and Tostatus, and Lyra, though himself a jew, count it no other than a jewish and rabbinical folly. Sure I am, that on the fifteenth day of the second month after their departure out of Egypt▪ being that day seven-night before the first Sabbath was discovered, in the fall of Mannah: we find not any thing that implies either rest or worship. 
Exod. 16. 2.  We read indeed how all the Congregation murmured as they did before against Moses and against Aar●●, wishing that they had died in the land of Egypt, where they had bread their b●llies full, rather than be destroyed with Famine. So eagerly they murmured, that to content them, God sent them Quails that night, and reigned down bread from Heaven next morning. Was this, think you the sanctifying of a Sabbath to the Lord their God? Indeed the next seventh day that followed, was by the Lord commended to them for a Sabbath▪ and ratified by a great and signal miracle the day before: wherein it pleased him, to give them double what they used together on the former days, that they might rest upon the seventh, with the greater comfort. This was a preamble or preparative to the following Sabbath: for by this miracle, this rest of God from raining 〈◊〉 on the seventh day, the people came to know which was precisely the seventh day from the World's Creation: whereof they were quite ignorant at that present time. Philo assures us in his third Book 〈…〉 that the knowledge of that day on which God rested from his works▪ had been quite forgotten, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by reason of 〈…〉 which had 〈◊〉 the 〈…〉 by this miracle, the Lord revived again the remembrance of it. And in another place, 
De vita Mosis, l. 1.  when men had made a long enquiry after the birth day of the World, and were yet to seek: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. God made it known to them by a special miracle, which had so long been hidden from their Ancestors. The falling of a double portion of Mannah on the sixth day, and the not putrifying of it on the seventh; was the first light that Moses had to descry the Sabbath: which he accordingly commended unto all the people, to be a day of rest unto them; that as God ceased that day from sending, so they should rest from looking after their daily bread. But what need Philo be produced, when we have such an ample testimony from the word itself. For it is manifest in the story, that when the people, on the sixth day, had gathered twice as much Mannah, as they used to do; 
Exod. 16. 5.  according as the Lord had directed by his servant Moses: they understood not what they did, 
Vers. 22.  at least why they did it. The Rulers of the Congregation, as the Text informs us, came and told Moses of it: and he as God before had taught him, acquainted them, 
Vers. 23.  that on the morrow should be the rest of the holy Sabbath unto the Lord; and that they were to keep the overplus until the morning. Nay, so fare were the people from knowing any thing of the Sabbath, or of God's rest upon that day, that though the Prophet had thus preached unto them of a Sabbaths rest, the people gave small credit to him. For it is said, that some of the people went out to gather on the seventh day, 
Vers. 27.  (which was the seventh day after, or the second Sabbath as some think) notwithstanding all that had been spoken, and that the Mannah stanke not, as on other days. So that this resting of the people, was the first sanctifying of the Sabbath mentioned in the Scriptures: and Gods great care to make provision for his people on the day before, the blessing he bestowed upon it. And this is that, which Solomon jarehi tells us, as before we noted, Benedixit e●] i.e. in Manna●, quia omnibus diebus septimanae descendit Om●r pro singuli●, 
C●. 1. n. 2.  & sexto pani● duplex: & sanctificavit eum] i.e. in Mannah, quia non descendit omnino. Nay, generally the Hebrew Doctors do affirm the same: assuring us that the Commandment of the Sabbath is the foundation and ground of all the rest, 
De ●est Iud●or. c. 3.  as being given before them all, at the fall of Mannah. Vnd● dicunt Hebraei sabbatum fundamentum esse aliorum praeceptorum, quod ante alia praecepta hoc datum sit, quando Mannah acc●perunt. So Hospinia● tells us. Therefore the Sabbath was not given before, in their own confession. This happened on the two and twentieth day of the second month after their coming out of Egypt; and of the World● Creation, Anno 2044. the people being then in the Wilderness of Sin, which was their seventh station.  
(2) The seventh day after, being the nine and twentieth of the second month, is thought by some, I know not upon what authority, to be that day whereon some of the people, distrusting all that Moses said, went out to gather Mannah, as on other days: 
Num. 33.  but whether they were then in the Wilderness of Sin, or were encamped in Dophkath, Alush, or Rephidim, which were their next removes, that the Scriptures say not. Most likely that they were in the last station, considering the great businesses there performed; the fight with Amalek, and the new ordering of the Government by jethroes' counsel; and that upon the third day of the third month which was Thursday following, they were advanced so fare as to the Wilderness of Sinai. I say the third day of the third month▪ For where the Text hath it, 
Exod. 19 1.  In the third month when the children of Israel were gone forth out of Egypt, the same day came they into the wilderness of Sinai▪ by the same ● is meant the same day of the month, which was the third day, being Thursday▪ after our Account. 
Exod. 19 v. 3. 10, 11.  The morrow after went Moses up unto the Lord, and had commandment from him to sanctify the people that day, and to morrow, and to make them ready against the third day: God meaning on that day to come down in the eyes of all the people in Mount Sinai, and to make known his will unto them. That day being come, 
Vers. 17.  which was the Saturday or Sabbath, the people were brought out of the Camp to meet with God, and placed by Moses at the neither part of the Mountain: Moses ascending first to God, and descending after to the people, to charge them that they did not pass their bounds before appointed. It seems the Sabbaths rest was not so established, 
Vers. 21.  but that the people had been likely to take the pains to climb the Mountain, and to behold the wonders which were done upon it; had they not had a special charge unto the contrary. Things ordered thus, it pleased the Lord to publish and proclaim his Law unto the people, in thunder, smoke, and lightnings, and the noise of a Trumpet; using therein the Ministry of his holy Angels: which Law we call the Decalogue, or the ten Commandments, and contains in it the whole moral Law, or the Law of nature. This had before been naturally imprinted in the minds of men; however that in tract of time, the character thereof had been much defaced; so dimmed and darkened that Gods own people stood in need of a new impression: and therefore was proclaimed in this solemn manner, that so the letter of the Law might leave the clearer stamp in their affections. A law which in itself was general and universal, 
Rom. 2. 1 4.  equally appertaining both to jew and Gentile; the Gentiles which know not the law, doing by nature the things contained in the Law, as Saint Paul hath told us: but as at this time published on Mount Sinai, and as delivered to the people by the hand of Moses, they obliged only those of the house of Israel. Zanchius hath so resolved it amongst the Protestants. (not to say anything of the Schoolmen who affirm the same:) ut Politi●ae & ceremoniales, sic etiam morales leges quae Decalogi nomine significantur, 
De Redempti. l. 1. c. 11. Th. 1.  quatenus per Mosen traditae fuerunt Israelitic, ad no● Christi●●● ni●il pertinent, etc. As neither the judicial nor the Ceremonial, so nor the Moral Law contained in the Docalogue, doth any way conc●●●● us Christians, as given by Moses to the jews: but only so fare forth, as it is consonant to the law of nature, which binds all alike; and after was confirmed and ratified by Christ, our King. His reason is, because that if the Decalogue as given by Moses to the jews, did concern the Gentiles; the Gentiles had been bound by the fourth Commandment, to observe the Sabbath, in as strict a manner as the jews. Cum verò constet ad hujus diei sanctification 〈◊〉 nunquam fuisse Gentes obligatas, etc. Since therefore it is manifest that the Gentiles never were obliged to observe the Sabbath, it followeth that they neither were, nor possibly could be bound to any of the residue, as given by Moses to the jews. We may conclude from hence, that had the fourth Commandment been merely moral, it had no less concerned the Gentiles, than it did the Israelites.  
(3) For that the fourth Commandment is not of the same condition with the rest, is no new invention: The Fath●rs jointly so resolve it. It's true that Iren●ns tel● us, how God, the better to prepare us to eternal life, Decalogi verba per somet ipsum omnibus fimiliter locutus est, 
Li●. 4. cap. 31.  did by himself proclaim the Decalogue to all people equally: which therefore is to be in full force amongst 〈◊〉, as having rather been enlarged then dissolved, by our Saviour's coming in the flesh. Which word● of Iren●us, if considered rightly, must be referred to that part of the fourth Commandment which indeed is Moral; or else the fourth Commandment must not be reckoned as 〈◊〉 part or member of the Decalogue: because it did receive no such enlargement, as did the rest of the Commandments, by our Saviour's preaching; (whereof see Math. 5. 6, and 7. Chapters) but a dissolution rather by his practice. 
〈◊〉 Try●●●●●  justin the Martyr more expressly, in his dispute with Trypl●● a learned jew, maintain●● the Sabbath to be only a Mosaical Ordinance; as we shall see anon more fully; and that it was imposed upon the Israelites, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of their hard-heartedn●sse, and irregularity. 
Contra judaeos.  Tertullian also in his Treatise against the jews, ●aith that it was not spiritale & aternum mandatum; sed temporale, quod quandoque cessaret, not a spiritual and eternal institution, but a temporal only. Saint Austin yet more fully, 
In Epistola ●d Ga●at.  that it is no part of the moral Law. For he divides the Law of Moses into these two parts, Sacraments, and moral duties: accounting Circumcision, the new Moors, Sabbaths, and the Sacrifices to appertain unto the first: ad mores autem, non occides, etc. and these Commandments, Thou shalt not kill, nor commit adultery, nor bear false witness, and the rest, to be contained within the second. Nay more, he tells us, 
De Spiritu & li●. c. 114  that Moses did receive a Law to be delivered to the people, writ in two Tables made of stone by the Lords own finger: wherein was nothing to be found either of Circumcision, or the jewish Sacrifices. And then he adds, In illis igitur decem pr●ceptis, excepta Sabbati observatione, dicatur mihi quid non sit observandum à Christiano: Tell me, saith he, what is there in the Decalogue, except the observation of the Sabbath day, which is not carefully to be observed of a Christian man. To this we may refer all those several places, wherein he calls the fourth Commandment, praeceptum figuratum, & i● umbra positum, a Sacrament, a shadow, and a figure: as Tract the third in joh. 1. and Tract. 17. and 20. in joh. 5. ad Bonifac. l. 3. T. 7. contra Faust. Manich. l. 19 c. 18. the 14. Chapter of the Book de spiritu & lit. before remembered: and finally, to go no further, Qu. in Exod. l. 2. qu. 173. where he speaks most home, and to the purpose. Ex decem praeceptis hoc solum figurate dictum est. Of all the ten Commandments this only was delivered as a sign or figure. See also what is said before out of Theodoret, and Sedulius, Chap. 1. n. 6. Hesychius goes yet further, and will not have the fourth Commandment to be any of the ten; Etsi decem mandatis insertum sit, non tamen exiis esse; 
In Levit. l. 6. ●. 26.  and howsoever it is placed amongst them, yet it is not of them. And therefore to make up the number, divides the first Commandment in two, as those of Rome have done the last, to exclude the second. But here Hesychius was deceived, in taking this Commandment to be only ceremonial, whereas it is indeed of a mixed or middle nature: for so the Schoolmen, and other learned Authors in these later times, grounding themselves upon the Fathers, have resolved it generally. Moral it is as to the duty, that there must be a time appointed for the service of God: and Ceremonial, as unto the Day, to be one of seven, and to continue that whole day, and to surcease that day from all kind of work. As moral, placed amongst the ten Commandments, extending unto all mankind, and written naturally in our hearts by the hand of nature: as ceremonial, appertaining to the Law levitical, peculiar only to the jews, and to be reckoned with the rest of Moses institutes. Aquinas thus, 2. 2 ae, cue, 122. art. 4. resp. ad primum. Tostatus thus in Exod. 20. qu. 11. So Petr. Galatinus also lib. 11. cap. 9 and Bonaventure in his Sermon on the fourth Commandment. And so diverse others.  
(4) I say, the fourth Commandment, so fare as it is ceremonial, in limiting the Sabbath day to be one o● seven, and to continue all that day, and thereon to surcease from all kind of labour; which three ingredients are required in the Law, unto the making of a Sabbath: is to be reckoned with the rest of Moses institutes, and proper only to the jews. For proof of this, we have the Fathers very copious. And first that it was one of Moses institutes, justin the Martyr saith expressly. 
Dial. cum Tryph●●e.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. As Circumcision began from Abraham, and as the Sabbath, Sacrifices, Feasts and Offerings, came in by Moses: so were they all to have an end. And in another place of the same Discourse, seeing there was no use of Circumcision until Abraham's time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor of the Sabbath until Moses: by the same reason there is as little use now of them, as had been before. So doth Eusebius tell us, 
De Praeparat l. 7. c. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that Moses was the first Lawgiver amongst the jews, who did appoint them to observe a certain Sabbath in memory of God's rest from the World's Creation, as also diverse anniversary Festivals, together with the difference of clean and unclean creatures, and of other Ceremonies not a few. Next Athanasius lets us know that in the Book of Exodus, 
Synopsis sacr● Scripe.  we have the institution of the Passeover, the sweetening of the bitter waters of Marah, the sending down of Quails and Mannah, the waters issuing from the rock: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what time the Sabbath took beginning, and the Law was published by Moses on Mount Sin●i. Macarius a Contemporary of Athanasius doth affirm as much, 
Hom. 35.  viz. that in the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was given by Moses, it was commanded, as in a figure or a shadow that every man should rest on the Sabbath day from the works of labour. 
In Ezech. ●0.  Saint Hierome also lets us know, though he name not Moses, that the observation of the Sabbath, amongst other Ordinances, was given by God unto his people in the Wilderness. Haec praecepta, & justificationes, & observantiam Sabbati, Dominus dedit in deserto; which is as much, as if he had expressly told us, that it was given unto them by the hand of Moses. Then Epiphanius, God saith he, rested on the seventh day from all his labours; 
De Pond. & mensur▪ n. 22.  which day he blessed and sanctified, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by his Angel made known the same to his servant Moses. See more unto this purpose advers. haeres. l. 1. haer. 6. n. 5. And lastly, Damascen hath assured us, that when there was no Law nor Scripture, 
De ●ide Orthid. lib. 4. c. 24.  that then there was no Sabbath neither: but when the Law was given by Moses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than was the Sabbath set apart for God's public worship. Add here, that 〈◊〉 and I●stin refer the institution of the Sabbath unto Moses only: of which more hereafter.  
(5) Next that the Sabbath was peculiar only to the jews, or those, at least that were of the house of Israel, the Fathers do affirm more fully, than they did the other. For so Saint Basil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sabbath was given unto the jews, in his first Homily of Fasting. Saint Austin so, Sabbatum datum est priori populo in otio corporali, Èpistola 119. & Sabbatum judaeis fuisse praeceptum in numbra futuri, de Gen. ad lit. l▪ 4. c. 11. and in the 13. of the same Book, ●num diem observan. dum mandavit populo Hebraeo: the like to which occurs Epist. 86. ad Casulanum. The jews, the Hebrews, and the former people; all these three are one: and all do serve to show that Saint Austin thought the Sabbath to be peculiar unto them only. That it was given unto the jews, exclusively of all other Nations, is the opinion and conceit also of the jews themselves. This Petrus Galatinus proves against them, on the authority of their best Authors. Sic enim legitur apud eos in Glossa, etc. We read, 
Changed▪ 16. 29.  saith he, in their Gloss on these words of Exodus, The Lord hath given you the Sabbath: what mean, say they, these words, he hath given it you? Quia vobis viz. judae is dedit, & non gentibu● saeculi; because it was given unto the jews, and not unto the Gentiles. It is affirmed also, saith he, by R. johannan, that whatsoever statute God gave to Israel, he gave it to them publicly, except the Sabbath; and that was given to them in secret: according unto that of Exodus. 
Exod. 31. 17.  It is a sign between me and the children of Israel. Quod si ita est, non obligantur gentes ad sabbatum. If ●o ●aith Galatinus, the Gentiles were not bound to observe the Sabbath. A sign between me and the children of Israel? It seems, 
Ains●●●th in Exod. 13. 9  the jews were all of the same opinion. For where they used on other days to wear their Phylacteries on their arms or foreheads, to be a sign or t●ken to them, as the Lord commanded; they laid them by upon the Sabbaths: because, say they, the Sabbath was itself a sign. So truly said Procopius Gazaeus, 
In Gen. 2.  It a judaeis imperavit supremum numen, ut segregarent à caeteris diebus diem septimum, etc. God, saith he, did command the jews, to set apart the seventh day to his holy worship; that if by chance they should forget the Lord their God, that day might call him back unto their remembrances, where note, it was commanded to the jews alone. Add, that josephus calls the Sabbath in many places, a national or local custom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a law peculiar to that people; as Antiqu. l. 14. c. 18. & de bello l. 2. c. 16. as we shall see hereafter more at large. Lastly, so given to the jews alone, that it became a difference between them, and all other people. 
In Ez●ch. 20.  Saint Cyrill hath resolved it so. God, saith be, gave the jews a Sabbath, not that the keeping of the same should be sufficient to conduct them to eternal life: sed ut haec civilis administrationis ratio peculiaris à gentium institutis distinguat eos; but that so different a form of civil government, should put a difference between them, and all Nations else. Theodoret more fully, that the jews being in other things like to other people, in observatione sabbati propriam videbantur obtinere rempublicam, 
In Ezech. 20.  seemed in keeping of the Sabbath to have a custom by themselves. And which is more, saith he, their Sabbath put a greater difference between the jews, and other people; then their Circumcision: For Circumcision had been used by the Idumaeans, and Egyptians: sabbati verò observationens sola Iudaeorum natio custodiebat, but the observation of the Sabbath, was peculiar only to the jews. Nay, even the very Gentiles took it for a jewish Ceremony; sufficient proof whereof we shall see ere long, But what need more be said in this, either that this was one of the Laws of Moses, or that it was peculiar to the jews alone; seeing the same is testified by the holy Scripture? Thou camest down upon mount Sinai, saith Nehemiah, 
Cap. 19 13. &▪  and spakest with them [the house of Israel) from Heaven: 
Vers. 14.  and gavest them right judgements and true laws, good statutes and commandments, what more? It followeth, And madest known unto them thy holy Sabbaths, and commandedst them precepts, statutes and laws, by the hand of thy servant Moses.  
(6) Now on what motives God was pleased to prescribe a sabbath to the jews, more at this time then any of the former ages; the Fathers severally have told us; yea and the Scriptures too in several places. justin Martyr, as before we noted, gives this general reason, because of their hardheartedness, and irregular courses; wherein Saint Austin closeth with him. 
Qu. ex N●v. Test. 69.  Cessarunt onera legis quae ad duritiem cordis Iudaici fuerunt data, ●nescis, sabbatis, & neomenii●: where note how he hath joined together, new-moones, and sabbaths, and the jewish difference between meat and meat. Particularly, Gregory Nyssen makes the special motive to be this, 
Testim. advēt●s D●i i● carne.  ad sedandum nimium eorum pecuniae studium, so to restrain the people from the love of money. For coming out of Egypt very poor and bare, and having almost nothing but what they borrowed of the Egyptians; they gave themselves, saith he, unto continual and incessant labour, the sooner to attain to riches. Therefore said God, that they should labour six days, and rest the seventh. Damascen somewhat to this purpose, 
D●●ide Ort● l. 4 ●. 24.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. God, saith he, seeing the carnal and the covetous disposition of the Israelites, appointed them to keep a sabbath, that so their servants and their cattles might partake of rest. And then he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. as also, that thus resting from their worldly businesses, they might repair unto the Lord in Psalms, and Hymns and spiritual songs, and meditation of the Scriptures. 
●. 5. i● lo●. c. 5.  Rupertu● harps on the same string that the others did, save that he thinks the sabbath given for no other cause, then that the labouring man being wearied with his weekly toil, might have some time to refresh his spirits. Sabbatum nihil ali●d est nisi requ●es, vel q●am ob ca●sam data est, nisi ut operarius fessus caeteris septimanae diebus uno die requiesceret? Gaudentius Brixianus in his twelfth Homily or Sermon, is of the same mind also, that the others were. These seem to ground themselves on the fifth of Deutronomy, 
Vers. 14.  where God commands his people to observe his sabbaths, that thy manservant, and thy maid-servant may rest as well as thou. And then it followeth, 
Vers. 1●.  Remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence, though with a mighty hand & an outstretched arm: therefore the Lord thy God commanded thee to keep the sabbath day. The force of which illation is no more than this, that as God brought them out of Egypt wherein they were servants, so he commands them to take pity on their servants, and let them rest upon the sabbath: considering that they themselves would willingly have had some time of rest, had they been permitted. A second motive might be this, to make them always mindful of that spiritual rest, which they were to keep from the acts of sin; and that eternal rest that they did expect from all toil and misery. In reference unto this eternal rest, Saint Augustine tells, 
De Gen. ad lit. l. 4▪ c. 11.  us that the Sabbath was commanded to the jews, in umbra futuri, quae spiritalem requiem figuraret; as a shadow of the things to come, in S. Paul's language, which God doth promise unto those that do the works of righteousness. And in relation to the other, the Lord himself hath told us, that he had given his Sabbath unto the jews, to be a sign between him and them, that they might know, that he was the Lord that sanctified them. Exod. 31. 13. which is again repeated by Ezech. cap. 20. 12. That they may know that I am the Lord which sanctifieth them. For God, as Gregory Nyssen notes it, seems only to propose this unto himself, that by all means he might at least destroy in man, 
De resurrect. Chr. Orat. 2.  his inbred corruption. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This was his aim in Circumcision, and in the Sabbath, and in forbidding them some kind of meats: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for by the Sabbath he informed them of a rest from 〈◊〉 To cite more Fathers to this purpose were a thing unnecessary▪ and indeed s●nsibile super sensum. This yet confirms us further▪ that the Sabbath was intended for the jews alone. For ●ad God given the Sabbath to all other people, as he did to them, it must have also been a ●ig●e, that the Lord had sanctified all people, as he did the jews.  
(7) There is another motive yet to be considered, and that concerne● as well the day▪ as the institution. God might have given the jews a Sabbath, and yet not tied the sabbath to one day of seven, or to the seventh precisely from the World● Creation. Constit●i potuisset, quod in die sabb●●i coloretur De●●▪ a●t in die Mar●is, aut in altera die. God, 
In Exod. 20. qu. 11.  saith T●st●tus, might have ordered it, to have his Sabbath on the Saturday, or on the Tuesday, or any other day what ever, what any other of the week, and no more than so; No, he might have appointed it, aut bis, aut semel tantum in 〈◊〉, aut in mense, once or twice a year, or every month; as he had listed. And might not God as well exceed this number, as fall short thereof? yes say the Protestant Doctors, that he might have done. He might have made each third, or fourth, or fifth day a sabbath; 
In Exod. 20.  indeed as many as he pleased. Sivol●isset Deu● absolute 〈◊〉 suo, pot●itplures dies imper are cultui suo impendendos: so faith Doctor Ryuet, one of the Professors of Leiden, and a great Friend to the antiquity of the sabbath. What was the principal motive then▪ why the seventh day was chosen for this purpose, and ●one but that? 
Dial. cum Try. phone.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to keep God always in their minds▪ so saith justin Martyr. But why should that be rather do●● by a seventh day Sabbath, then by any other? 
De fest Paschal. ●om. 6.  Saint Cyrill answers to that point exceeding fully. The jews, saith he, became infe●ted with the 〈◊〉 of Egypt, worshipped the 〈…〉 host of Heaven: which seems to be insinuated in the fourth of Deut. vers. 19 Therefore that they might understand the Heavens to be God's workmanship, ●os 〈◊〉 suum 〈◊〉 jubet, he willeth them that they imitate their Creator; that resting on the sabbath day, they might the better understand the reason of the Festival. Which if they did, saith he, in case they rested on that day, whereon God had rested, it was a plain confession that all things were made by him; and consequently that there were no other Gods besides him. Et haec una ratio sabbato indicte quietis; Indeed the one and only reason that is mentioned in the body of the Commandment; which respects only on God's rest from all his work which he had made, and leaves that as the absolute and sole occasion, why the seventh day was rather chosen, for the sabbath, than the sixth, or eighth, or any other. Which being so, it is the more to be admired, that Philo being a learned jew, or any learned Christian Writer, leaving the cause expressed in the Law itself, should seek some secret reason for it, out of the nature of the day, 
De Abrahamo.  or of the number. First, Philo tells us, that the jews do call their seventh day by the name of sabbath, which signifieth repose and rest. Not because they did rest that day from their weekly labours: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but because seven is found to be, both in the world and man himself, the most quiet number, most free from trouble, war, and all manner of contention. A strange conceit to take beginning from a jew: 
Problem. loc. 55.  yet that that follows of Aretius is as strange as this. Who thinks that day was therefore consecrated unto rest, even amongst the Gentiles, quod putarent civilibus, actionibus ineptum esse, fortasse propter frigus planetae, contemplationibus vero idoneum: because they thought that day, by reason of the dulness of the Planet Saturn, more fit for contemplation, than it was for action. Some had, it seems, conceived so, in the former times, whom thereupon To●tatus censures in his Comment on the fifth of Deutro●●●y. For where it was God's purpose, 
Qu. 3.  as before we noted out of Cyrill, to wean the people from Idolatry and Superstition: to lay down such a reason for the observation of the sabbath, was to reduce them to the worship of those Stars and Planets, from which he did intent to wean them. I had almost omitted the conceit of Zan●hie, 
See ●. 1.  before remembered; who thinks that God made choice of this day the rather; because that on the same day, he had brought his people out of Egypt. In case the ground be true, that on this day the Lord wrought this deliverance for his people Israel, than his conceit may probably be countenanced from the fifth of Deuteronomy, where God recounting to his people, that with a mighty hand and an outstretched arm he had delivered them from Egypt; hath thereupon commanded them that they should keep the sabbath day. Lay all that hath been said together, and it will come in all to this, that as the sabbath was not known till Moses time; so being known, it was peculiar unto Israel only. Non nisi Mosaicae legis temporibus in usu fuisse septimi diei cultum; 
Annal d 7.  nec postea nisi penes Hebraeos perdurasse, as Torniellus doth conclude it.  
(8) For that the Gentiles used to keep the seventh day sacred, as some give it out, is no where to be found, I dare boldly say it, in all the Writings of the Gentiles. The seventh day of the month indeed they hallowed, and so they did the first, and fourth; as Hesiod tells us. 
Opera & die●.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not the first day, and the fourth, and seventh of every week, for than they must have gone beyond the jews: but as the Scholiast upon Hesiod notes it, a noviluni● exorsus laudat tres, the first, fourth, and seventh. And lest it should be thought that the seventh day is to be counted holier than the other two, because the attribute of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems joined unto it: the Scholiast takes away that scruple, à novilunio exorsus tres laudat, omnes sacras dicens, septimam etiam ut Apollonis natalem celebrans; and tells us that all three are accounted holy, and that the seventh was also celebrated as Apollo's birthday. For so it followeth in the Poet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: from whence the Flamines or Gentile Priests did use to call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the God born on the seventh day. For further proof hereof, 
Dies Geniales l. 3. c. 18.  we find in Alexander ab Alexandro, that the first day of every month was consecrated to Apollo, the fourth to Mercury, the seventh again unto Apollo, the eighth to Theseus. The like doth Plutarch say of Theseus, that the Athenians offered to him their greatest Sacrifice, upon the eighth day of October, because of his arrival that day from Crete: and that they also honoured him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on the eighth day of the other months, because he was derived from Neptune; to whom, on the eighth day of every month, 
De D●calogo.  they did offer sacrifice. To make the matter yet more sure, Philo hath put this difference between the Gentiles, and the jews, that divers Cities of the Gentiles did solemnize the seventh day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once a month, beginning their account with the New-moon: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but that the jews did keep every seventh day constantly. It's true that Philo tells us more than once or twice, how that the sabbath was become a general Festival: but that was rather taken up in imitation of the jews, then practised out of any instinct or light of nature, as we shall see hereafter in a place more proper. Besides which days before remembered, the second day was consecrate to the bonus Genius; 
Hospin. de orig. Fest. cap. ●.  the third and fifteenth to Minerva; the ninth unto the Sun; the last to Pluto; and every twentieth day kept holy by the Epicures. Now as the Greeks did consecrate the New-moones and seventh day to Pho●bus, the fourth of every month to Mercury, and the eighth to Neptune, & sic de c●teris: so every ninth day in the year, was by the Romans anciently kept sacred unto jupiter; the Flamines or Priests upon that day, 
Saturnal. l. 1▪ ●. 16.  offering a Ram unto him for a Sacrifice. Nundinas jovis ferias esse, ait Gra●ius Licinius: ●iquidem Flaminica omnibus nundinis [every ninth day] in regia jovi 〈…〉 as 〈◊〉 Macrobius. So that we see the seventh day was no more in honour, then either the first, fourth, or eighth; and not so much as was the ninth: this being as it were a weekly Festival, and that a monthly. A thing so clear and evident that Doctor Bo●●d could tell us, 
2. Edit. p. 6●.  that the memory of Weeks and Sabbaths was altogether suppressed and buried amongst the Gentiles. And in the former page. But how the memory of the seventh day was taken away amongst the Romans, Ex veteri ●●ndinarum instit●●● apparet, saith Beroaldus. And Satan did altogether take away from the Grecians, the holy memory of the seventh day, by obtruding on the wicked rites of Superstition, which on the eighth day they did keep in honour of Neptune. So that besides other holy days, the one of them observed the eighth day, and the other the ninth, and neither of them both the seventh as the Church doth now, and hath done always from the beginning. It's true, Diogenes the Grammarian, did hold his disputations constantly upon the Saturday or 
〈◊〉. in Tiber. ●. 32.  Sabbath: and when Ti●erius at an extrordinary time came to hear his exercises; in diem septimum distulerat, the Pedant put him off until the Saturday next following. A right Di●genes indeed, and as rightly served. For coming to attend upon Tiberius, being then made Emperor, he sent him word, ut post annum septimum rediret, that he would have him come again the seventh year after. But then as true it is, which the same S●etoni●s tells us of Antonius' 〈◊〉, 
De 〈◊〉. Grammat.  a 〈◊〉 too, that he taught Rhetoric every day; declamaret vero non ni●i ●●●dinis, but declaimed o●●ly on the ninth. But then as true it is, which 〈◊〉 hath told us of the Roman Rhetoricians, that they pronounced their Declamatio●s on the sixth day chief. 
Nil sali● Arcadico j●veni, 
〈◊〉  cujus mihi sext●  
Quâq●● die, 〈…〉  As the Poet hath 〈◊〉.  
All days, it seems, alike to them; the first, fourth, sixth, eighth, ninth, and indeed what not, as much in honour as the seventh: whether it were in civil, or in sacred matters.  
(9) I am not ignorant that many goodly Epithets are by some ancient Po●ts amongst the Grecians appropriated to this day: which we find gathered up together, by Clemens Alexandrin●s, 
Clem Strom. l. 5. Euseb. Praepar. l. 13. c. 12.  and E●sebius; but before either of them, by one Aristob●lns a learned jew, who lived about the time of Pt●lomie Philometor King of Egypt. Both Hesiod and Homer, as they there are cited, give it the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an holy day, & so it was esteemed amongst them, as before is shown: but other days esteemed as holy. From Homer they produce two Verses, wherein the Poet seems to be acquainted with the World's Creation, and the perfection of it on the seventh day. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

On the seventh day all things were fully done.  
On that we left the waves of Acheron.   The like are cited out of Linus, as related by Eusebi●●, from the collections of Aristobulus before remembered: but are by Clem●ns fathered on Callimachu●, another of the old Greek Poets, who between them thus. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Which put together may be thus Englished, in the main, though not 〈◊〉 
On the seventh day all things were made complete.  
The birthday of the World, most good, most great.  
Seven brought forth all things in the starry Sky;  
Keeping each year their courses constantly.   
This Clemens, makes an argument that not the jews only but the Gentiles also knew that the seventh day had a privilege, yea, and was hallowed above other days; on which the world, and all things in it were complete and finished. And so we grant they did: but neither by the light of nature, nor any observation of that day amongst themselves, more than any other. Not by the light of nature. For Aristobulus, from whom Clemens probably might take his hint, speaks plainly, that the Poets had consulted with the holy Bible, and from thence sucked this knowledge: 
Ap. 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Author saith of Hesiod and Homer. Which well might be, considering that Homer who was the oldest of them flourished about five hundred years after Moses death; Callimachus who was the latest, above seven hundred years after Homer's time. Nor did they speak it out of any observation of that day, more than any other amongst themselves. The general practice of the Gentiles, before related, hath throughly as we hope, removed that scruple. They that from these words can collect a Sabbath, had need of as good eyes as Clemens, 
Strom l. 5.  who out of Plato in his second d● republs. conceives that he hath found a sufficient warrant for the observing of the Lords day, above a●l the rest: because it is there said by Plato, that such as had for seven days solaced in the pleasant Meadows, were to departed upon the eighth, and not return till four days after. As much a Lords day in the one, as any Sabbath in the ●ther. Indeed the argument is weak, that some of those that thought it of especial weight, have now deserted it, as too light and trivial. Ryvet by na●e, who cities most of these Verses in his notes on Genesis, to prove the Sabbath no less ancient than the world's Creation; doth on the Decalogue, think them utterly unable to conclude that point, nisi aliunde suffulciantur, unless they be well backed with better arguments, and authorities out of other Authors.  
(10) Nay, more than this, the Gentiles were so fare from sanctifying the Sabbath or seventh day, themselves; that they derided those that kept it. The Circumcision of the jews was not more ridiculous amongst the Heathens, than their Sabbaths were; nor were they more extremely scoffed at for the one, 
Ap. Aug. de civet. Dei, l. 6. c. 11.  then for the other, by all sorts of Writers. Seneca lays it to their charge, that by occasion of their Sabbaths, septimam fere aetatis suae partem vacando perdant, 
Hist▪ ● 5.  they spent the seventh part of their their lives in sloth and idleness: and Tacitus, that not the seventh day, but the seventh year also, was as unprofitably wasted. Septimo quoque die otium placuisse ferunt; dein blandiente inertia, septimum qu●que annum ignaviae datum. Moses, saith he, had so appointed, because that after a long six days march, the people became quietly settled on the seventh. juvenal makes also the same objection, 
Sat. 14.  against the keeping of the Sabbath by the jewish Nation. 
— quod septima quaeque fuit lux  
Ignava, & partem vitae non attigit ullam.  And Ovid doth not only call them peregrina sabbata, 
Reme. amor. l. ●.  as things with which the Romans had but small, and that late acquaintance: but makes them a peculiar mark of the jewish Religion. 

Quaque die redeunt, 
De Arte l. 1.  rebus minus apta gerendis,  
Culta Palestino septima sacra viro.   

The seventh day comes for business unfit;  
Held sacred by the jew, who halloweth it.   Where by the way Tostatus notes upon these words, 
In Exod 20.  that sacra s●ptima are here ascribed unto the jews, as their badge or cognizance; which had been most improper, & indeed untrue, si gentes aliae servarent sabbatum, if any other Nation, specially the Romans, had observed the same. But to proceed, Persius hits them in the teeth with their recutita sabbata: 
Sat. 5. ●. 4 ep. ●.  and Martial scornfully calleth them Sabbatarians, in an Epigram of his to Bassus, where reckoning up some things of an unsavoury smell, he reckoneth Sabbatariorum jejunia, 
Ap. josephum▪ An●iq. l. 12. 1.  amongst the principal. So Agacharcides who wrote the lives of Alexander's successors accuseth them of an unspeakable superstition; in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they suffered P●olomie to take their City of Jerusalem, on a sabbath day, rather than stand upon their guard. But that of ●pi●n, the great Clerk of Alexandria, 
joseph. adv▪ Apian l. 2.  is the most shameful and reproachful of all the rest: Who, to despite the jews the more, and lay the deeper stain upon their Sabbaths'; relates in his Egyptian story, that at their going out of Egypt, having traveled for the space of six whole days, they became stricken with c●rtain inflammations in the privy parts, which the Egyptians call by the name of Sabbo: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and for that cause they were compelled to rest on the seventh day, which afterwards they called the Sabbath. Then which, what greater calumny could a malicious Sycophant invent against them? Doubtless, those men that speak so despicably and reproachfully of the jewish sabbath▪ had never any of their own: Nor did the Greeks and Latins, and Egyptians only out of the plenty, or the redundance rather of thei● wit, deride & scoffs the Sabbaths celebrated by those of jewry: it was a 〈…〉 on them, 
Cap. 〈…〉.  when wit was not so 〈…〉 For so the Prophet jeremiah in his Lamentations, made on the death of King josiah. 〈…〉 at her sabbaths. 〈…〉 this observation. All nations else, both Graecian and Barbarian, had never so agreed together, to deride them for it.  
(11) Yet we deny not all this while, but that the fourth Commandment, so much thereof as is agreeable to the law and light of nature, was not alone imprinted in the minds of the Gentiles, but practised by them. For they had stat●s dies, some appointed times, appropriated to the worship of their several gods, as before was showed: their holidays, & half-holydayes, according to that estimation which their gods had gotten in the World. And this as well to comfort and refresh their spirits, which otherwise had been spent & wasted with continual labour; as to do service to those Deities which they chief honoured. 
De leg. l. ●.  Dii genus hominum laboribus natura pressum miserati, remissionem laborum statuerunt solennia festa; was the re●olution once of Plato. But this concludes not any thing that they kept the sabbath, or that they were obliged to keep it, by the law of nature. 
Purch. Pilgr. l. ● c. 4.  And where it is conceived by some, that the Gentiles by the light of nature had their Wakes, which is supposed to be an argument that they kept the sabbath, a week being only of seven days, and commonly so called both in Greek, and Latin: we on the other side affirm, that by this very rule, the Gentiles, many of them, if not the most, could observe no sabbath; because they did observe no weeks. For first the Chaldees, and the Persians had no weeks at all: but to the several days of each several month, appropriated a particular name of some King or other: 
Emend. ●●mp l. 3.  as the P●ruvians do at this present time, & nomina dicbus mensis indunt, ut prisci Persae, as Scaliger hath noted of them. The Grecians also did the like in the times of old: there being an old Attic Calendar to be seen in Scaliger, wherein is no division of the m●neth into weeks at all. Then for the Romans, they divided their account into eighths & eighths; as the jews did by seven and seven: the one reflecting on their nundinae, as the other did upon their sabbath. 
Id. l. 4.  Ogdoas Romanorum in tributione dierum servabatur propter nundinas, ut hebdomas apud judaeos propter sabbatum. For proof of which there are some ancient Roman●Calendars to be seen as yet, one in the aforesaid S●aliger; the other in the Roman Antiquities of john Rossinus: wherein the days are noted from A to H, as in our common Almanacs from A to G. The Mexicans go a little further, 
Id. l. 1. Edit. 2.  and they have 13. days to the week, as the same Scaliger hath observed of them. Nay even the jews themselves were ignorant of this division of the year into weeks, 
I● Levit. 23. qu. 3.  as Tostatus thinks, till Moses learned it of the Lord, in the fall of Mannah. Nor were the Greeks & Romen destitute of this account, only whiles they were rude and untrained people, as the Peruvians and the Mexicans at this present time; but when they were in their greatest flourish for Arts and Empire. 
Hist. l. 36.  Dion affirms it for the ancient Grecians, that they knew it not; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Natural. 7.  for aught he could learn: and Seneca more punctually, that first they learned the motions of the Planets, of Eudoxus, who brought that knowledge out of Egypt; and consequently could not know the w●●ke before. And for the Romans, though they were well enough acquainted with the Planets in th●ir latter times; yet they divided not their Calendar into weeks, as now they do, till near about the time of Dionysius Exiguus, who lived about the y●ere of Christ, 520● Nor had they then received it in all probability, had they not long before admitted Christianity throughout their Empire; and therewithal the knowledge of the holy Scriptures, where the account by weeks was exceeding obvious. Therefore according to this rule, the Chaldees, Permians, Greeks, and Romans, all the four great Monarchies did observe no Sabbaths; because they did observe no weeks. Which said in this place once for all, we resolve it thus: that as the Israelites kept no Sabbath before the Law, so neither did the Gentiles when the Law was given: which proves it one of Moses Ordinances, no prescript of nature.   

CHAP. V.  
The Practice of the jews in such observances, as were annexed unto the SABBATH.  
(1) Of some particular adjuncts affixed unto the jewish Sabbath. (2) The Annual Festivals called Sabbaths in the Book of God, and reckoned as a part of the fourth Commandment. (3) The Annual Sabbaths no less solemnly observed and celebrated, the● the weekly were; if not more solemnly. (4) Of the Parasceve or Preparation to the Sabbath and the solemn Festivals. (5) All manner of work as well forbidden on the Annual, as the weekly Sabbaths. (6) What things were lawful to be done on the Sabbath days. (7) Touching the prohibitions of not kindling fire, and not dressing meat. (8) What moved the Gentiles generally to charge the jews, with Fasting on the Sabbath day. (9) Touching this Prohibition, Let no man go out of his place on the Sabbath day. (10) All lawful recreations, as Dancing, Feasting, Manlike Exercises, allowed and practised by the jews upon their Sabbaths.  
(1) I Shown you in the former Chapter, the institution of the Sabbath, by whom it was first published, and to whom prescribed. It now remains to see, how it was observed; how fare the people thought themselves obliged by it, and in what ●ases they were pleased to dispense therewith. Which that we may the better do, we will take notice first of the Law itself, what is contained in the same, what the Sabbath signifieth: and then of such particular observances, which by particular statutes were affixed by God to the fourth Commandment, either by way of Comment on it, or addition to it; and after wer● misconstrued by the Scribes and Pharisees to ensnare the people. And first, not to say any thing in this place, of the quid nominis, or derivation of the word, which Phil● and josephus, and the Seventy do often render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ repose, or rest: Sabbath is used in Scripture to signify some selected time by GOD himself deputed unto rest and holiness. Most specially and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it points out unto us the seventh day, as that which was first honoured with the name of Sabbath, Exod▪ 16. 25. and in the second place those other Festivals, which were by God prescribed to the house of Israel, and are called Sabbaths also, as the others were. Of these the one was we●kly, and the others Annual: the New-moones not being honoured with this title in the Book of God, though in heathen Authors. The we●kly Sabbath was that day, precisely, whereon God rested from the works that he had made, which he commanded to be kept for a day of rest unto the jews that so they might the better meditate on the wondrous works, that he had done every seventh day exactly, in a continual revolution, from time to time. 
Deified Orthid. l. 4. c. 24.  Therefore, saith Damascen, when we have reckoned to seven days, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our computation of the time runs round, and gins anew. These as in general, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as before I said, they were called Sabbaths': so w●re there some of them that had particular adjuncts, whereby to know them from the rest: whereof the one was constant and the other casual. The 〈◊〉 adjunct is that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈…〉 as the 〈◊〉 tenders it: mention whereof is made in Saint Luke's Gospel. Our English reads it, 
Cap 6. 1.  on the second Sabbath af●er the first. A place and passage that much exercised men's wits in the former times, and brought forth many strange conceits: until at last, this, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and super fluvious manare, font●s, 
Cas●ub. Exerc. 14. n. 1.  came to be reckoned in a Proverb as preposterous things. Scaliger hath of late untied the knot, and resolved it▪ thus, 
Emend. Temp. lib. 6.  that all the Weeks or Sabbaths from Pas●h to Pente●●st, did take their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the second day of the Feast of Passeover; that being the Epoch, or point of time, from which the fifty days were to be accounted by the Law: and that the first Week or Sabbath after the said second day, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the second, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the third, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so the rest. According to which reckoning, the second Sabbath after the first, as we translate it, must be the first Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the second day of the Passeover. The casual adjunct is, that sometimes there was a Sabbath that was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great Sabbath, 
Cap. 19 31.  or as it is in Saint john's Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, magnus ille dies Sabbati, as the Latin hath it. And is so called not for its own sake, 
Excerc. 16. n. 31.  for Casaubon hath rightly noted, nunquameam appellationem Sabbato tributam reperiri propter ipsum: but because then, as many other times it did, the Passeover did either fall, or else was celebrated on a Sabbath. Even as in other cases, and at other times, when any of the greater and more solemn Festivals did fall upon the Sabbath day, they used to call it, 
Epist. 110▪ l. 3▪  Sabbatum Sabbatorum, a Sabbath of Sabbaths. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Isidore Pelusiotes notes it.  
(2) For that the Annual F●●sts were called Sabbaths' too, is most apparent in the Scriptures especially; Levit. 23. where both the Passeover, the Feast of Trampets, the Feast of Expiation, and the Feast of Tubernacles, are severally entitled by the 〈◊〉 of Sabbaths. The Father's also note the same, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Saint Chysost●me: 
Hom. in M●th. 39  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Isidore, in the place before remembered. Even the New-moones, amongst the Gentiles had the same name also, as may appear by that of Horace, who calls them in his Satyrs, Tricesima Sabbata, 
L. 1. Sat. 9  because they were continually celebrated every thirtieth day. The like they did by all the rest, 
Emend. Temp. lib. 3.  if joseph Scaligers note be true, as I think it is; who hath affirmed expressly, Omnem festivitatem judaicam non s●lum judaeos sed & Gentiles sabbatum vocare. Nay, as the weekly Sabbaths, some of them had their proper adjuncts: 
De Sabbat. & Circumcis.  so had the annual. Saint Athanasius tells us of the Feast of Expiation, that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the principal Sabbath: for so I take it is his meaning: which self same attribute is given by Origen, to the Feast of Trumpets. Clemens 
In Num. 2●. h●m. 23.  of Alexandria 6. Stromat. brings in a difference of those Festivals, out of a supposed work of Saint Peter the Apostle: wherein, besides the New-moons and Passeover, which are there so named, they are distributed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the first Sabbath, the Feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called, 
Exer. 14. ●. 1.  and the Great day. Casaubon for his part protesteth, ipsi obscurum esse quid fit sabbatum primum, that he was yet to seek what should the meaning be of that first Sabbath. But Scaliger conceives, and not improbably, that by this first Subbath, 
●●●nd. Temp. proleg Edit. 2.  or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was meant the Feast of Trumpets, because it was caput anni, or the beginning of the civil year: the same which Origen calls Sabbatum sabbatorum, as before we noted. As for the Feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so named in Clemens, that he conceives to be the Feast of Pentecost; and the great day in him remembered, the Feast of Tabernacles: for the which last, he hath authority in the Scriptures, who tell of the Great day of this very Feast, joh. 7. 37. Not that the Feast of Tabernacles was alone so called, but in a more especial manner: For there were other days so named, besides the Sabbaths. 
〈…〉  Dies 〈◊〉, saith Tertullian, & sabbata ut opinor, & coenas puras, & jej●nia, & dies magnos. Where sabbata & dies magni, are distinguished plainly. Indeed it stood with reason that these annual Sabbaths, should have the honour also of particular adjuncts as the weekly had: being all founded upon one & the same Commandment. Philo affirms it for the jews. 
De Decalog.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The fourth Command●●ent, ●aith he, is of the Sabbath, and the Festivals▪ of Vows, of Sacrifices, forms of purifying, and other parts of divine worship. Which is made good by Zanchie for the Christian Writers, who in his work upon the Decalogue doth resolve it thus. 
In Ma●d●t. 4▪  Sabbati nomine ad I●daeos quod attinebat, Deus intellexit non solum sabbatum septem dierum, sed sabbata etiam annorum, item omnia festa, quae per Mosen illis explicavit. It was the moral part of the fourth Commandment, that some time should be set apart for God's public service: and in the body of that Law it is determined of that time, that it should be one day in seven. Yet not exclusively, that there should be no other time appointed, either by God, or by his Church, than the seventh day only. God therefore added other times, as to him seemed best, the list whereof we may behold in the twenty third of Leviti●us: and the Church too by God's example, added also some, as namely the Feast of Dedication, and that of Purim.  
(3) Now as the Annual Festivals ordained by God, had the name of Sabbath, as the weekly had: ●o the observances in them were the ●ame; or not m●ch different, if in some things the weekly Sabbath▪ seemed to have pre-eminence, the Annual Sabbaths went beyond them in some others also. For the continuance of these Feasts, the weekly Sabbath was to be observed throughout th●ir generations, for a perpetual covenant; Exod 31. 16. So for the Passeover; you shall observe it throughout your generations, by an ordinance for ever. Exod. 12. 14. The like of Pentecost, it shall be 〈◊〉 forever throughout your gen●rations; 〈◊〉. 23. 21. So also for the Feast of Expiation, Levit. 23. 31. and for the Feast of Tabernacles, Levit, 23. 41. Where note, that by these words forever, and throughout their generations, it is not to be understood that these Iewise, Festivally were to be perpetual, for than they would oblige us now, as they did the jews: but that they were to last as long, as the Republic of the jews should stand; and the Mosaical Ordinances were to be in force. Per generationes vestras, i.e. quam di● Res●●b. judaica constant, as T●status notes upon this twenty third of Leviticus. For the solemnity o● these Feast, the presence of the high priests was as necessary in the one as in the other. 
bello l. 6. 6.  The high priests also (saith ●●●ep●us) 〈◊〉 with the priests into the Temple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and yet not always, but only on the Sabbaths, and New-moones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as also on those other Feasts, and solemn assemblies, which ye●●ely were to be observed, according u●to the 〈◊〉 of the Country. And hitherto, we find no difference at all: but in the manner of the rest, there appears a littl●, between the weekly Sabbath, and some of the Annual. For of the weekly Sabbath it is said expressly, that thou shalt do no manner of work: as on the other side of the Passeover, the Pen●icost, the Feast of Trumpets▪ and of Tabernacles, that they shall do no servile work: which being well examined will be found the same in sense, 
i●. 23. 7, 21, 36.  though not in sound. But then again for sense and ●ound, it is expressly said of the Expiation, that therein tho● shalt do no manner of work, as was affirmed before of the weekly Sabbath. So that besides the seventh day Sabbath, there were seven Sabbaths in the year, in six of which, viz. the first and seventh of unleavened bread, the day of Pent●cost, the Feast of Trump●ts, and the first and eighth day of the Feast of Tabernacles, they were to do no servile work●: and on the Expiation d●y, no work at all. So that in thi● respect the weekly Sabbath & the day of Expiation were directly equal, according to the very letter. In other things the day of Expiation seems to h●ve 〈…〉, the high Priest, 〈…〉 indutus, attired in his 〈◊〉 might go into the San●tum sanctorum, or the holiest of all, to make atonement for the people; whereof see Lev●●. 1●. And secondly, in that the sacrifices for this day 〈◊〉 more, and greater, than those appointed by the Lord for the weekly Sabbaths: which last is also true of the other Festivals. For where the sacrif●c● appointed for the weekly Sabbath, consisted only of two Lambs, over and above the daily sacrifice; with a meat-offering and a drink-offering thereunto proportioned: on the N●w-moones▪ and all the Annual Sabbaths' before remembered, the sacrifices were enlarged, nay, more than trebled, as is expressed in the 28. and 29. of the book of Numbers. Nay, if it happened any time as some times it did▪ that any of these Festivals did fall upon the weekly Sabbath; or that two of them, as the New-moones and the Feast of Trumpets fe●l upon the same: the ●ervice of the weekly Sabbath lessened not at all, the sacrifices destinate to the Annual Sabbath; but they were all performed in their several turns. The Text itself affirms as much, in the two Chapters before specified: and for the practice of it, that so it was, it is apparent to be seen in the Hebrew Calendars. 
Ap. A●sw●rth. in Num. ●8.  Only the difference was this, as Rabbi●Maimony informs us, that the addition of the Sabbath was first performed; and after, the addition of the New-moon, and then the addition of the Good day, or other Festival. So that in case the weekly sabbath had a privilege above the Annual, in that the Shewbread or the loaves of proposition, were only set before the Lord on the weekly Sabbaths: the annual Sabbaths, seem to have had amends, all of them in the multiplicity of their sacrifices; and three of them in the great solemnity and concourse of people: all Israel being bound to appear before the Lord on those three great Festivals, the Passeover, the Pentecost, and the Feast of Tabernacles. As for the penalty inflicted on the breakers of these solemn Festivals, it is expressly said of the weekly sabbath, that whosoever doth any works 〈…〉 31. 15. and in the Vers● before, that whosoever doth any work therein, that soul shall be cut off (or as the Chaldee Paraphrase reads it, that man shall be destroyed) from amongst his people. Which if it signify the same, 〈◊〉 by the Chaldee Paraphrase it seems to do; it is no more, than what is elsewhere said of the Expiation, for so saith the Text. 
Levi●. 23 30.  And whatsoever soul it be that doth any werke in that same day, that s●●le will I destroy from amongst his people. But if the phrase be different, as the Rabbins say, the difference is no more, than this, that they that break the weekly Sabbath; are to be put to death by the Civil Magistrate: and they that work upon the Feast of Expiation, shall be cut off by God, by untimely deaths. As for the other Annual Sabbaths, the Rabbins have determined thus, 
Ap. Ainsworth. in Levit. 23. 7.  that whosoever doth in any of them, such works as are not necessary for food, as if he build, or pull down, or wove, and the like, he breaketh a Commandment, and transgresseth against this prohibition, ye shall not do any servile work; and if he do, and there be witnesses and evident proof, he is by law to be beaten or scourged for it. So that we see, that whether we regard the institution, or continuance of these several Sabbaths; or the solemnities of the same, either in reference to the Priests, the Sacrifices, and concourse of people; or finally the punishment inflicted on the breakers of them; the difference is so little, it is scarce remarkable▪ considering especially, that if the weekly Sabbaths do gain in one point, they lose as often in another. For the particulars we shall speak of them hereafter, as occasion is.  
(4) As for the time, when they began their Sabbaths, and when they ended them, they took beginning on the evening of the day before, and so continued till the evening of the Feast itself. The Scripture speaks it only, as I remember of the Expiation; which is appointed by the Lord to be observed on the t●●th day of the seventh month, Levit. 23. 27. yet ●o that it is ordered thus in the 31, It shall be unto you a Sabbath of rest, and ye shall afflict your souls on the ninth day of the month, at even. And then it followeth, From even to even shall ye celebrate your Sabbath. But in the practice of the jews, it was so in all: either because they took those words for a general precept; or else because they commonly did account their day from even to even. For where the Romans and Egyptians began the day at midnight; 
Em●nd. Temp. l. ●.  the Chaldees and the Persians with the rising ●unne; and the umbri, an Italian people, reckoned theirs from noon to noon: the jews and the Athenians took the beginning of their day, ab occasu solis, from Sunsetting, as Scaliger and diverse others have observed. 
D● imagi●● 〈…〉  Yet sure I am, Honorius Augustodunensis, who lived four hundred years ago and upwards, placeth the jews together with the Persians and Chaldeans, as men that do begin their day at the Sunrising. However, in this case it is not to be thought that the even was any part of the Sabbath following, (for the additional sacrifices were offered only on the morning and the evening of the several Sabbaths) but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preparation thereunto: which preparation if it were before the weekly Sabbath, it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if before any of the Annual, it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In imitation of the Gentiles, the Latin Writers call the●e Parasceve's or Evens of preparation, by the name of Coena pura, as Augustine noteth up●n the nineteenth of Saint john; because of some resemblance that was between them: 
Exer. 16. n. 106.  but yet they had a difference too. For Casaubon hath taught us this, that in the Coena pura amongst the Gentiles, a part of the ceremony did consist in the choice of meats: where no such thing occurs at all in these preparations of the jews▪ Now these Parasceves, or preparation days, the jews did afterward divide into these four parts. The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a preparative, as it were, to the preparation, which began in the morning, and held on till noon. The second was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. largely taken, from noon, u●till the evening-sacrifice of the day: the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the approaching of the Sabbath, which began after the evening Sacrifice, continued till Sunset, and was properly called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fourth was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or entrance of the Sabbath, which lasted from Sunset unto the dawning of the day. They had amongst them a tradition, or a custom rather, that one whole day, from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till Sunset, they might not travail abov● twelve miles: left coming home too late, they might not have sufficient leisure to prepare things before the Sabbath. 
Syn●g jud. c. 10.  The time was, as Buxdor●●us tells us, qu● corn● vel inflata tuba daretur signum, when there was public warning given by sound of Trumpet, that every man should cease from work, and make all things ready for the Sabbath: though in these days, the Clerk or Sexton goeth about from door to door, to give notice of it. 
De Bello l. 5 c. 9  The time was so indeed, So Ioseph●● tells us, that in Jerusalem one of the Priests continually standing upon a Pillar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made known upon the even before by sound of ●rumpet, which time the sabbath did begin; and on the evening of the Sabbath, at which time it ended: that ●o the people might be certified both at what time to rest from labour, and at what time they might again apply their minds and hands unto it. Now what josephus saith of the weekly Sabbath the same was done, saith Phil●, in the New-moones also: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is much alike. And consequently we may say the ●ame of the Annual sabbaths, 
Num. 10. 10.  in which the sons of Aaron were to blow the Trumpets, as well as in the New-moones or the weekly sabbaths. As for the works prohibited or permitted on these days of preparation, whether before the weekly or the Annual sabbaths, I find little difference. This I am sure of, that it was as much unlawful for the judges to sit on any 〈◊〉 cripples, the day before the Annual Sabbath, as before the weekly: and the reason was, because the morrow after, of which sort soever, 
Ap. Casaub. Ex●. 10. n. 10.  was thought to be no fit day for execution. judices rerum Capitalium non judicant in parasceve Sabbati, aut in parasceve diei sesti, quia non debet id fieri; & r●us occidi postridie non potest. So saith Rabbi Maimony. Of the ridiculous nicety of the modern jews in these Paras●eves, we shall speak hereafter.  
(5) To come unto the day itself, it is said expressly in the Law, that therein thou shalt do no manner of work. What, no work at all? How could they eat and drink, and put on their clothes? The●e are some manner of works, yet done every Sabbath: yea, by the Pharisees themselves, which were most strict observers of the weekly Sabbaths. Quis Pharisaeorum, 
In Math. 1●.  saith Saint Hierome, in die sabbati non extendit manum, portans cibum, porrigens calicem, & caetera quae victui sunt necessaria: yet all all these were works. How could they circumcise, and offer sacrifice, and set on the Shewbread on the Sabbath? Surely all these are works too; some of them very troublesome: yet commonly performed on the weekly Sabbath, of which more anon. Therefore when all is done, we must expound these words of ordinary and servile labours, such as are toilsome in themselves, and aim at profit. Zanchie, I am sure, doth expound them so. 
In Manda●. 4.  Nomen operis quod hic habet Moses, non significat opus simpliciter, sed opus quod propter opes comparandas suscipitur: Tale autem opus est vere servile. 
In Esa. 58. 13.  Saint Hierome also expounds it, Lege preceptum est ne in sabbatis opus servile faciamus, &c, We are commanded in the Law to do no servile works on the Sabbath days. And on the fift of Amos he affirms the same; jubet ne quid in eo operis servilis ●●at, etc. And so Tertullian; Nec dubi●m est eos opus servile operatos, etc. in his second book against Marriage. If so, there is no difference at all between the weekly and the Annual Sabbaths in this one particular; because all servile works expressly are forbidden in them also, as before we shown. But take it in the very words, no manner of work: and ask the Hebre● Doctors, what they meant thereby. They will then tell you first, there must be n● marketting, no not buying of victuals; for which they cite the 13 of Nehemiah, Verse 16, 17. nor n● embalming of the dead, in which they vouch Saint Luke's Gospel, Ch. 27. Verse 54, 56. This we acknowledge for a truth, but then we say with all, that neither of these two were lawful on the Annual Sabbaths. For when it happened any time, as sometimes it did, that a weekly Sabbath and an Annual Sabbath came next days together; the jews did commonly in their later times, put ●ff the Annual Sabbath to a farther day. And this they did, as themselves tell us, because of burials, and of meats which were fit for eating: lest by deferring either the one or the other, the carcases should putrify, 
Ap C●s●ub▪ Exerc. 16. n. 20.  and the meats be spoilt. No● facimus duo sabbata continua, propter olera, & propter mortuos, ut Rabbini dictitant. Which need not be, in case they held it lawful either to bury, or to buy, on the Annual Sabbaths. They tell us next, that the jews could not travail on the weekly Sabbath, and this from Exod. 16. 29. Whether that Text were so intended, we shall see anon. But sure I am, that when the jews began to reckon it an unlawful matter to travail on the weekly Sabbath; 
joseph. An iq. l. 13. c. 15.  they held it altogether as unlawful, to travail on the Annual Sabbaths. Nic. Damascen reporteth (as josephus tells us) how that Antiochus the great King of Syria, erected a Trophy near the flood Lycus, and abode there two days at the request of Hyrcanus the King of jewrie, by reason of a solemn Feast at that time, whereon it was not lawful for the jews to travail. In which, he was no wise mistaken. For (saith josephus) the Feast of Pentecost was that year the morrow after the Sabbath (for at that troublesome time, the Pentecost was not deferred) what then? It followeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and unto us it is not lawful, either upon our Sabbaths, or our Feasts, to journey any whither. They tell us also, that it is not lawful to execute a malefactor on the weekly Sabbath, although it be commanded that he must be punished; nor do they do it on the Feasts or Annual Sabbaths, as before we noted. As also that it is not lawful to marry on the Sabbath day, nor on the Even before the Sabbath, nor the morrow after; lest they pollute the Sabbath by dressing meat for the Feast: and on the solemn Festivals or the Annual Sabbaths, they were not suffered to be married, lest, 
Ap. Ainsw. in Levit. 23.  say the Rabbins, the joy of the Festival be forgotten through the joy of the wedding. The many other trifling matters, which have been prohibited by the jewish Doctors, and are now practised by that senseless and besotted people: shall somewhere be presented to you towards the end of this first Book.  
(6) Again, demand of these great Doctors, since it is said expressly, that we shall do no manner of work, whether there be at all no case, in which it may be lawful to do work on the Sabbath day: and then they have as many shifts to put off the Sabbath; as they had niceties before, wherewith all to beautify it. A woman is in travail on the Sabbath day; is it not lawful for the Midwife to discharge her duty; although it be for gain, and her usual trade? 
Pet. Gal●tin. l. 11. c. 10.  Yes, saith that great Clerk Rabbi Simeon, propter puerum unius diei vivum, solvunt sabbatum; to save a child alive we may break the Sabbath. This child being borne, must needs be circumcised on the eighth day after, which is the Sabbath: May not the Ministers do their office? yes, for the Rabbins have a maxim, that Circumcisio pellit sabbatum. And what? doth only Circumcision drive away the Sabbath? No, any common danger doth it: And then they change the phrase a little, & periculum mortis pellit sabbatum. Nay more, the Priest that waiteth at the Altar, doth he do no work upon the Sabbath? yes more than on the other days, and for that too they have a maxim, viz. 
Ap Casaub. Ex●. 10. n. 20.  qui observari jussit sabbatum, is profanari jussit sabbatum. We shall meet with some of these again, hereafter. Therefore we must expound these words, n● manner of work, i. e. no kind of servile work, as before we did: or else the weekly Sabbath and the fourth Commandment, must be a n●se of wax, and a Lesbian rule, fit only to be wrested and applied to whatsoever end and purpose it shall please the Rabbi●s. More warily and more sound have the Christian Doctors, yea, and the very Heathens determined of it: who judge that all such corporal labours, as tend unto the moral part of the fourth command, which are rest and sanctity; are fit and lawful to be done on the Sabbath day. That men should rest upon such times, as are designed and set apart for God's public service, and leave their daily labours till some other season; the Gentiles knew full well by the light of nature. Therefore the Flamines were to take especial care ne f●riis opus fieret, 
Ma●rob Sat. l. 1. c. 16.  that no work should be done on the solemn days; and to make it known by proclamation, ne quid tale ageretur, that no man should presume to do it. Which done, if any one offended, he was forthwith mulcted, yet was not this enjoined so strictly, that no work was permitted in what case soever. All things which did concern the Gods, and their public worship, vel ad urgentem vitae utilitatem respicerent, or were important any way to man's life and welfare, were accounted lawful. More punctually Scevola, being then chief Pontifex. Who being demanded what was lawful to be done on the Holidays, made answer, quod praetermissum n●c●ret, which would miscarry if it were left undone. He therefore that did underprop a ruinous building, or raise the cat-tail that was fallen into the ditch; did not break the Holiday in his opinion. No more did he that washed his sheep, si hoc remedii causa fieret, were it not done to cleanse the wool and make it ready for the sh●arers; but only for the cure of some sore or other: according unto that of Virgil, Balantumque gregem fluvio mersare salubri. 
Geo g●c.  Thus fare the Gentiles have resolved it, agreeably to the Law of nature: and so fare do the Christian Doctors, yea, and our Lord and Saviour determine of it. The corporal labours of the Priest on the Sabbath day, as fare as it concerns God's service: were accounted lawful: The Priests in the Temple break the sabbath, and yet were blameless. So was the corporal labour of a man, either to save his own life, or preserve another's: Christ justified his Disciples for gathering Corn upon the sabbath, being then an hungered, Math. 12. Verse 1. & 3. and restored many unto health on the sabbath day, Math. 12. 13. and in other places. Finally, corporal labours to preserve God's creatures, as to draw the sheep out of the pit, Math. 12. 11. and consequently to save their Cat-tail from the Thief; a ruinous house from being overblown by tempest; their Corn and Hay also from a sudden inundation; these and the like to these, were all judged lawful on the sabbath. And thus you see, the practice of the Gentiles governed by the light of nature, is every way conformable to our Saviour's doctrine: and the best Comment also on the fourth Commandment, as fare as it contains the law of nature.  
(7) For such particular Ordinances, which have been severally affixed to the fourth Commandment, either by way of Comment on it, or addition to it: that which is most considerable is that prohibition in the 35 of Exodus viz. 
Vers. 12.  Ye shall kindle no fire throughout your habitations on the sabbath day. The Rabbins, some of them, conceive, that hereby is meant that no man must be beaten, or put to death upon the sabbath: and then it must be thus expounded, ye shall kindle no fire, i. e. to burn a man upon the sabbath, who is condemned by the Law to that kind of death; and consequently not to put him on that day, unto any punishment at all. Others of late, refer that prohibition unto the building of the Tabernacle, in that Chapter mentioned: and then the meaning will be this, that they should make no fire on the sabbath, no, though it were to hasten on the work of the holy Tabernacle. Philo restrains it chief unto manual Trades, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such whereby men do get their live: and then it must be thus interpreted, ye shall not kindle any fire, that is, to do any common ordinary and servile works, like as do common Bakers, smith's, and Brewers, by making it part of their usual trade. 
De vit. Mos. l. 3.  The later Rabbins, almost all, and many Christian Writers also taking the hint from Vatablus, and Tremelius in their Annotations, refer it unto dressing of meat, according to the latter custom. Nay, generally the jews in the later times, were more severe and rigid in the exposition of that Text; and would allow no fire at all, except in sacred matters only. For whereas Rabbi Aben Ezra had so expounded it, 
Tostat. in Iosu●, ●. q. 2.  quod liceat ignem accendere ad calefaciendum si urgeret frigus, that it was lawful to make a fire wherewith to warm one's self, in the extremity of cold weather; though not to dress meat with it for that day's expense: the Rabbins generally would have proceeded against him as an Heretic; and purposely writ a Book in confutation of him which they called the Sabbath. How this interpretation was thus generally received, I cannot say. But I am verily persuaded that it was not so in the beginning: 
Ex. 16. 23.  and that those words of Moses, quae coquenda sunt, hodie coquite, bake that which ye will bake to day, and seethe what ye will seethe, which words are commonly produced to justify and confirm this fancy; do prove quite contrary to what some would have them. The Text and Context both make it plain and manifest that the jews baked their Mannah on the Sabbath day. The people on the sixth day had gathered twice as much as they used to do, whereof the Rulers of the Congregation acquainted Moses. And Moses said, to morrow is the rest of the holy Sabbath unto the Lord: bake that which ye will bake to day, and seethe what ye will seethe, and that which remaineth over, lay up to be kept until the morning. i e. As much as you conceive will be sufficient for this present day; that bake or boil, according as you use to do: and for the rest, let it be laid by, to be baked or boiled to morrow, that you may have wherewith to feed you, on the Sabbath day. That this interpretation is most true and proper, 
I●e●se 24.  appears by that which followeth in the holy Scripture: viz. They laid it up as Moses bade, and it did not stink, neither was any worm therein; as that which they had kept till morning, on some day before, Verse 20. This makes it evident that the Mannah was laid up unbaked: for otherwise what wonder had it been at all, that it did neither breed worm, nor stink, had it been baked the day before. Things of that nature so preserved, are fare enough from putrifying in so short a time. This, I am verily persuaded was the practice then: and for this light unto that practice, I must ingenuously confess myself obliged to Theophilus Braborne, 
Cha●. ●.  the first that ever looked so near into Moses meaning. And this most likely, was the practice of the jews in after times, even till the Pharisees had almost made the words of God of no effect, by their traditions: for than came in those many rigid ordinances about this day, which made the day and them ridiculous unto all the Heathens. Sure I am that the Scriptures call it a day of gladness, for it was a Festival; and therefore probable it is, that they had good cheer. And I am sure that D. Bo●nd, the Founder of these Sabbatarian fancies, 
2 Edit. p. 137. 138.  though he conceive that dressing meat upon the Sabbath, was by the words of Moses, utterly unlawful in the time of Mannah: yet he conceives withal, that that Commandment, was proper only unto the time of Mannah, in the Wilderness, and so to be restrained unto that time only. Therefore, by his confession, the jews for after times might as well dress their meat on the Sabbath day, as on any other: notwithstanding this injunction of not kindling fire. Indeed why not as well dress meat, as serve it in: the attendance of the servant at his Master's Table, being no less considerable on the Sabbath day, then of the Cooks about the Kitchen: especially in those riotous and excessive Feasts, which the jews kept upon this day, however probably they might dress their meat● on the day before.  
(8) I say those riotous and excessive Feasts which the Iewes ●ept upon that day; and I have good authority for what I say. Saint Augustine tells us of them they kept the Sabbath, only 
* Tract. 3. in joh.  ad luxuriam & ebrietatem; and that they rested only 
* De 10. chordis c. 3.  ad nugas & luxurias suas; that they consumed the day, languide & luxurioso otio; and finally did abuse the same, not only 
* In Psal 91.  deliciis judaicis, but ad nequitiam, 
* In Psal. 32.  even to sin and naughtiness. Put altogether, and we have luxury, and drunkenness, and sports and pleasures enough to manifest that they spared not any dainties to set forth their Sabbath, though on a Pharisaical prohibition they forbore to dress their meats upon it. Nay, 
Sympo Isac l. 4.  Plutarch lays it to their charge, that they did feast it on their Sabbath, with no small excess, but of wine especially. Who thereupon conjectureth, that the name of Sabbath had its original from the Orgies or Feasts of Bacchus; whose Priests used often to ingeminate the word Sabbi, Sabbi, in their drunken Ceremonies. Which being so, it is the more to be admired, that generally the Romans did upbraid this people with their Sabbaths' fast. Augustus' having been at the Baths, 
Suet●n. in Octau. c. 76.  and fasting there a long time together; gives notice of it to Tiberius▪ thus: ne Iuda●ns quider tam dilig●nter sabbatis jej●●ium 〈◊〉, that 〈◊〉 any I●w ●ad 〈◊〉 more exactly on the Sabbaths then he did that day. 〈◊〉 Martial reckoning up some things of unsavoury ●●ell, names amongst others, ●ejunia sabbatariorum; for by that name he did con●emp●ously mean the jews, as before I noted. And where the Romans in those times, bega●, some of them, to incline to the jewish Ceremonies, and were observant of the Sabbath, as we shall ●ee hereafter in a p●ace more proper: 
Sat. 5.  Persius objects against them this, 〈◊〉 a monent 〈…〉 i. e. that being Romen as they were, they 〈◊〉 out their Prayers as the jews accustomed, and by observing of the Fast on the jewish Sabbaths, gr●w lean and pale for ●●ry hunger. So saith, Petroni●● An●●er, that the jews did celebrate their Sabbath, jejunia lege, 
Hist. l. 36.  by a legal fast: and justin yet more generally, septimum diem more gentis sabbatum appellatum in omne aevum jejunto sacravit, Moses, that Moses did ordains the sabbath to be a fasting day for ever. ●hat the jews fasted very often, sometimes twice a week, the Pharisee hath told us in Saint Luke's Gospel: and probably the jejunia sabbatariorum in the Poet Martial, might reflect on this. But that they fasted on the Sabbath is a thing repugnant both to the Scriptures, Fathers, and all good antiquity: except in one case only, which was when their City was besieged, 
Ap. Baron. A. 34. n. 156.  as Rabbi Moses Aegyptius hath resolved it. N●y, if a man had fasted any time upon the Sabbath, they used to punish him in this sort, ut sequenti etiam die jejunaret, to make him fast the next day after. Yet on the other side, I cannot but conceive that those before remembered, had some ground or reason, why they did charge the jews with the Sabbaths Fast: for to suppose them ignorant of the jewish custom, considering how thick they lived amongst them, even in Rome itself, were a strange opinion. The rather since by Plutarch, who lived not long after Sueton, if he lived not with him; the jews are generally accused for too much riot and excess upon that day. For my part, I conceive it thus. I find in Nehemiah, 
Cap. 8. ●, 3.  that when the people were returned from the captivity, Ezra the Priest brought forth the Law before the Congregation, and read it to them from the morning until midday: which done, they were dismissed by Nehemiah to eat, 
Verse 10. 12.  and drink, and make great joy; which they did accordingly. This was upon the first day ●f the Feast of Tabernacles, 
Verse 18.  one of the solemn Annual Sabbaths: and this they did for eight days together, from the first day unto the last that the Feast continued. After when as the Church was settled, and that the Law was read amongst them in their Synagogues on the weekly Sabbaths, most probable it is, that 〈…〉 the same custom; holding the Congregation from morn to noon: and that the jews came thither Fasting, (●s generally men do now unto the Sacrament) the better to prepare themselves and their attention for t●at holy exercise. 
In vit. Mosie.  Sure I am that Ios●phus tells us, that at midday they used to dismiss the Assemblies, that being the ordinary hour for their repast: as also that Buxdorfius saith of the modern jews, 
S●n. jud. cap. 10.  that ultra tempus m●ridianum jejunare non licet, it is not lawful for them to fast beyond the noon-tide on the Sabbath days. Besides they which found ●o great fault with our Lords Disciples for eating a few ears of Corn on the Sabbath day, are not unlikely, in my mind to have aimed at this. For neither was the bodily labour of that nature, that it should any ways offend them, in so high a measure: and the defence made by our Lord in their behalf, being that of David's eating of the Shewbread, when he was an hungered; is more direct and literal to justify his Disciples eating, than it was their working. This abstinence of the I●wes, that lived amongst them; the Romans noted; and being good Trenchermen themselves at all times and seasons, they used to hit them in the teeth with their Sabbaths fasting. But herein I submit myself to better judgements.  
(9) There was another prohibition given by God about the Sabbath, which being misinterpreted became as great a snare unto the consciences of men, as that before remembered of not kindling fire, 
〈◊〉. 16.  and dressing meat upon the Sabbath: viz. Let no man go out of his place on the seventh day▪ Which prohibition, being a bridle only unto the people, to keep them in, from seeking after Mannah, as before they did, upon the Sabbath: was afterwards extended to restrain them also, either from taking any journey, or walking forth into the fields, on the Sabbath days. Nay, so precise were some amongst them, that they accounted it unlawful to stir hand or foot upon the Sabbath: ne leviter quispi●m se 〈◊〉, quod s● fecerit, legis trangressor fit, 
〈◊〉. 5●. 13.  as Saint Hierom● hath it. Others more charitably, chalked them out a way, how fare they might adventure, and how fare they might not: though in this the Doctors were divided. Some made the Sabbath day's journey to be 2000 Cubits, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep●. 151.  of whom Orig●n tells us: others restrained it to 2000 foot; of whom Hierom● speaks; and some again enlarged it unto six furlongs, which is three quarters of a mile. For where Ios●phus hath informed us that Mount Olivet was six furlongs from Jerusalem▪ and where the Scriptures tell us, that they were distant about a Sabbath day's journey: we may perceive by that, how much a Sabbath day's journey was accounted then. But of these things we may have opportunity to speak hereafter. In the mean time, if the injunction be so absolute and general, as they say it is, we may demand of these great Clerks, as their Successors did of our Lord and Saviour; by what authority they do these things, and warrant that which is not warranted in the Text: if so the Text be to be expounded. Certain I am that ab initio non fuit sic, from the beginning was it neither so, nor so. The Scripture tells us, that when the people were in the Wilderness, they found a man gathering sticks on the Sabbath day. They found him, where? Not in the Camp; he was not so audacious as to transgress the Law in the open view of all the people: knowing how great a penalty was appointed for the Sabbath-breaker: but in some place fare off, where in he might offend without fear or danger. Therefore the people were permitted to walk forth, on the Sabbath day; and to walk further than 2000 foot, or 2000 Cubits: otherwise they had never found out this unlucky fellow. And so saith Philo, 
De vita Mosis l. 3.  that they did. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Some of the people going out into the wilderness, that they might find some quiet and retired place, in which to make their Prayers to God; saw what they looked not for, that wretched and prohited spectacle. So that the people were not stinted in their doings on the Sabbath day, nor now, nor in a long time after: as by the course of the ensuing story will at large appear. Even in the time of Mannah, they did not think themselves obliged not to stir abroad upon the Sabbath, or not to travail above such and such a compass: in case they did it not, out of a mere distrust in God, as before they did, to gather Mannah; but either for their meditation, or their recreation.  
(10) What said I for their recreation? what was that permitted? yes, no doubt it was. Though the Commandment did prohibit all manner of work; yet it permitted, questionless, some manner of pleasures. The Sabbaths rest had otherwise been more toilsome, than the weekdays labour: and none had gained more by it, than the Ox and Ass. Yea this injunction last related, Let none g● out of his place on the seventh day, had been a greater bondage to that wretched people, than all the drudgeries of Egypt. Tostatus tells us on that Text, non est simpliciter intelligendum, etc. It is not so to be conceived, that on that day the people might not stir abroad, or go out of their doors at all; but that they might not go to labour, or traffic about any worldly businesses. Etenim die sa●bati ambulari possunt Hebraei ad solaciandum, etc. For the jews lawfully might walk forth on the Sabbath day, to recreate and refresh themselves, so it be not in pursuit of profit. And this he saith, on the confession of the jews themselves, 
Cop. 10.  ut ipsi communiter confitentur. Buxdorfius, in his jewish Synagogue, informs us further. Permissum est juvenibus ut tempore sabbati, currendo, spatiando, saltando sese oblectent, etc. It is, saith he, permitted, that their young men may walk, and run, yea and dance also on the Sabbath day; and leap and jump, and use other ma●like Exercises: in case they do it for the honour of the holy Sabbath. This speaks he of the modern jews, men as tenacious of their Sabbath, and the rigours of it, as any of the Ancients were: save that the Essees and the pharisees had their private flings above the meaning of the Law. Of manly Exercises on the Sabbath, we shall see more anon in the seventh Chapter. And as for dancing, that used anciently to dance upon the ●ab●at●, is a thing unquestionable. Saint Austin saith, they used it, and rebukes them for it: not that they danced upon the Sabbath, but that they spent & wasted the whole day in dancing▪ There is, no question, an abuse even of lawful pleasures. And this is that which he so often lays unto them. 
I● P●al. 32.  Melius tota die foderent, quam tota die saltarent: better the 〈◊〉 did dig all day, then dance all day. And for the women, melius e●rum foeminae lanam facerent, quam illo die [&] in neomeniis saltarent: 
●roct 3. in job. 1.  better the women spin, then waste all that day and the New-moones in dancing, as they use to do. I have translated it all that day, agreeable unto the Father's words in another place; where it is said expressly in tota die. Melius foeminae eorum die sabbati lanas facerent, quam tota die [&] in neomeniis suis impudice saltarent. 
De decem chordis, c. 3.  Where note, not dancing simply, but lascivious dancing; and dancing all day long without respect to pious and religious duties; 
Ad Mag●esianos.  are by him disliked. Ignatius al●o saith the same, where he exhorts the people not to observe the Sabbath in a ●ewish fashion: walking a limited space, and setting all their mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they did in dancing, and in capering. They used also on that day to make invitations, Feasts, and assemblies of good neighbourhood; to foster brotherly love and concord amongst one another: a thing, even by the Pharisees themselves both allowed and practised. Saint Luke hath given an instance of it, 
Luk● 14. ●.  how Christ went into the house of a chief Pharisee to eat bread on the Sabbath day: In plainer terms the Pharisee invited him that day to dinner. We may assure ourselves so famous a Professor had not invited so great a Prophet; nor had our Saviour Christ accepted of the invitation: had they not both esteemed it a lawful matter. It ●eemes it was a common practice for friends to meet and feast together on the Sabbath▪ Finito cultu Dei solebant amici convenire, & inter se convivia agitare, 
Harmon c. 119.  as Chemnitius notes upon the place. Lastly, they used upon this day, as to invite their Friends and Neighbours, so to make them welcome: oy●ting their heads with oil to refresh their bodies; and spending store of wine amongst them, to make glad their hearts. In which regard, whereas all other marketting was unlawful on the Sabbath days; there never was restraint of selling wine: the jews believing that therein they broke no Commandment. Hebraei faciunt aliquid speciale in vino, viz. 
In Exod 1●.  quod ●um in sabbato suo à caeteris venditionibus & emptionibus cessent, solum vinum vendunt; credentes se non solvere sabbatum▪ as Tostatus hath it. How they abused this lawful custom of Feasting with their Friends and Neighbours on the Sabbath day, into foul riot and excess; we have seen already. So having spoken of the weekly and the Annual Sabbaths, the differenc● and agreement which was between the●, both in the institution, and the observation: as also of such several observances as were annexed unto the same; what things the jews accounted lawf●ll to be done, and what unlawful, and how fare they declared the same in their constant practice▪ it is high time that we continue on the story, ranking such special passages as occur hereafter, in their place and order.   

CHAP. VI  
Touching the observation of the SABBATH, unto the time the people were established in the Promised Land.  
(1) The Sabbath not kept constantly during the time the people wandered in the Wilderness. (2) Of him that gathered sticks on the Sabbath day. (3) Wherein the sanctifying of the Sabbath did consist, in the time of Moses (4) The Law not ordered to be read in the Congregation every Sabbath day. (5) The sack of Hiericho and the destruction of that people was upon the Sabbath. (6) No Sabbath, after this, without Circumcision; and how that Ceremony could consist with the Sabbaths rest. (7) What moved the jews, to prefer Circumcision before the Sabbath. (8) The standing still of the Sun at the prayers of Io●uah, etc. could not but make some alteration about the Sabbath. (9) What was the Priests work on the Sabbath day; and whether it might stand with the Sabbaths rest. (10) The scattering of the Levites over all the bribe's, had no relation unto the reading of the Law on the Sabbath days.  
(1) WE left this people in the Wilderness, where ●he Law was given them: and whether this Commandment were there kept, or not, hath been made a question; and that both by the jewish Doctors, and by the Christian. Some have resolved it negatively, that it was not kept in all that time, which was forty years: and others, that it was at some times omitted, according to the stations or removes of Israel; or other great and weighty businesses, which might intermit it. It is affirmed by Rabbi Solomon, that there was only one Passeover observed, whiles they continued in the Deserts; notwithstanding that it was the principal solemnity of all the year. Et si illud fuit omissum, multo fortius alia minus principalia. If that, saith he, then by an argument à majore ad minus, much rather were the lesser Festivals omitted also. 
Ap. Galatin l. 11. c. 10.  More punctually Rabbi Eleazar, who on those words of Exodus, and the people rested the s●venth day, Chap. 16. 30. gives us to understand, that for the space of forty years, whilst they were in the Wilderness, non fecerunt nisi duntaxat primum sabbatum, they kept no more than that first Sabbath. According unto that of the Prophet Amos▪ Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel? 
Chap. 5. 25.  On which authority, Ar●tius for the Christian Doctors doth affirm the same: Sabbata per annos 40. n●n observavit in deserto populus Dei. Amos 5. 25. 
Probl. loc. 35.  The argument may be yet enforced by one more particular, that Circumcision was omitted for all that while, and yet it had precedency of the Sabbath, both in the institution for the times before; and in the observation, for the times that followed. If therefore neither Circumcision, nor the daily sacrifices, nor the Feast of Passeover, being the principal of the Annual Sabbaths, were observed by them till they came to the land of Canaan: why may not one conclude the same of the weekly Sabbaths? Others conceive not so, directly; but that it was omitted at sometimes, and on some occasions. Omitted at some times, as when the people journied in the Wilderness many days together, 
In Exod. 12▪  nulla requi●●liquorum dierum habita, without rest or ceasing: and this the Hebrew Doctors willingly confess, as Tostatus tells us▪ Omitted too on some occasions, as when the spi●s were sent to discover the Land, what was the strength thereof, and what the riches; in which discovery they spent fo●ty days: it is not to be thought that they kept the Sabbath. It was a perilous work that they went about, not to be discontinued and laid by so often, as there were Sabbaths' in that time. But not to stand upon conjectures, the jewish Doctors say expressly, that they did not keep it. 
Lib. 11. c. 10.  So Galatine reports from their own records, that in their latter exposition on the Book of Numbers, upon those words, 
Chap. 13. 2.  send men that they may search the land of Canaan; they thus resolve it. Nuncio praecepti licitum est, etc. A Messenger that goes upon Command, may travail any day, at what time he will. And why? because he is a Messenger upon command. Nuncius autem praecepti excludit sabbatu●. The phrase is somewhat dark, but the meaning plain: that those which went upon that errand, did not keep the Sabbath. Certain it also is, that for all that time, no nor for any part thereof, the people did not keep the Sabbath, completely as the Law appointed. For where there were two things concurring to make up the Sabbath, fir●t, rest from labour, and secondly, the sacrifices destinate unto the day: however they might rest some Sabbaths from their daily labours; yet sacrifices they had none until they came into the land of Canaan.  
(2) Now that they rested, sometimes, on the Sabbath day, and perhaps did so, generally, in those forty years, is manifest by that great and memorable business, touching the man that gathered sticks upon the Sabbath. The case is briefly this: 
Numb. 15. Vers. 32. ad 37.  the people being in the wilderness, found a man gathering sticks on the Sabbath day, and brought him presently unto Moses. Moses consulted with the Lord, and it was resolved that the offender should be stoned to death, which was done accordingly. The Law before had ordered it, that he who so offended should be put to death; but the particular manner of his death was not known till now. The more remarkable is this case, because it was the only time that we can hear of, that execution had been done upon any one, according as the Law enacted: and thereupon the Fathers have took some pains, 
De vit. Mos. l. 3  to search into the reasons of so great severity. Philo accuseth him of a double crime, in one whereof he wa● the principal, and an Accessary only in the other. For where it was before commanded, that there should be no fire kindled on the Sabbath day: this party did not only labour on the day of rest; but also laboured in the gathering of such materials, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which might administer fuel to prohibited fire. Saint Basil seems a little to bemoan the man, 
De judicio D●i.  in that he smarted so for his first offence; not having otherwise offended either God or Man: and makes the motive of his death, neither to consist in the multitude of his sins, or the greatness of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but only in his disobedience to the will of God. But we must have a more particular motive yet then this. And first Rupertus tells us, 
In locum.  per superbiam illud quod videbatur exiguum commisit, that he did sin presumptuously with an high hand against the Lord: and therefore God decreed he should die the death: God not regarding either what or how great it was, sed qua ment fecerat, but with what mind it was committed. But this, is more, I think, than Rupertus knew, being no searcher of the heart. Rather I shall subscribe herein unto Saint Chrysostome. 
Hom. 39 in Math. 12.  Who makes this Quaere first, seeing the Sabbath, as Christ saith, was made for man, why was he put to death that gathered sticks upon the Sabbath. And then returns this answer to his own demand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. because, in case God had permitted that the Law should have been slighted in the first beginning, none would have kept it for the future. 
Queen 31. ●n Num.  Theodoret to that purpose also, ne author fieret leges transgrediendi, lest other men encouraged by his example should have done the like: the punishment of this one man, striking a terror unto all. No question but it made the people fare more observant of the Sabbath, than they would have been: who were at first but backwards in the keeping of it, as is apparent by that passage in the sixteenth of Exod. v. 27. And therefore stood the more in need, not only of a watchword or Memento, even in the very front of the Law itself; but of some sharper course to stir up their memory. Therefore this execution was the more reqvisite at this instant, aswell because the jews by reason of their long abode in a place of continual servile toil, could not be suddenly drawn unto contrary offices without some strong impression of terror: as also because nothing is ●ore needful then with extremity to punish the first transgressors of those Laws, that do require a more exact observation for the times to come. What time this Tragedy was acted, is not known for certain. By Torniellus it is placed in the year 2548. of the World's Creation; which was some four years after the Law was given. More than this is not extant in the Scripture touching the keeping of the Sabbath, all the life of Moses. What was done after, we shall see in the land of Promise.  
(3) In the mean time, it is most proper to this place, to take a little notice of those several duties, wherein the sanctifying of the Sabbath did consist especially: that we may know the better what we are to look for at the people's hands, when we bring them thither. Two things the Lord commanded in his holy Scripture, that concern the Sabbath, the keeping holy of the same: one in relation to the people; the other in reference to the Priest. In re●erence to the people, he commanded only rest from labour, that they should do no manner of work; and that's contained expressly in the Law itself. In reference to the Priest, 
Numb. 28.  he commanded sacrifice, that on the Sabbath day, over and above the daily sacrifice, there should be offered to the Lord two Lambs of an year old, without blemish, one in the morning, and the other in the evening: as also to prepare first, and then place the Shewbread, being twelve loaves, one for every Tribe, continually before the Lorde●very Sabbath day. These several references so divided, the Priest might do his part, without the people, and contrary the people do their part without the Priest. Of any Sabbath duties, which were to be performed between them; wherein the Priest and people were to join together: the Scriptures are directly silent. As for these several duties, that of the Priest, the Shewbread, and the sacrifice, was not in practice till they came to the Land of Canaan: and then, though the Priest offered for the people; yet he did not, with them. So that for forty years together, all the life of Moses, the sanctifying of the Sabbath did consist only, for aught we find, in a bodily rest, a ceasing from the works of their weekly labours: and afterwards in that, and in the sacrifices which the Priest made for them. Which as they seem to be the greater of the two, so was there nothing at all therein, in which the people were to do; no not so much, except some few, as to be spectators: the sacrifices being offered only in the Tabernacle, as in the Temple after; when they had a Temple, the people being scattered over all th● Country in their Towns and Villages. Of any reading of the Law, or exposition of the same unto the people; or public form of prayers to be presented to the Lord, in the Congregation; we find no footstep now, nor a long time after. None in the time of Moses, for he had hardly perfected the Law before his death: the book of De●teronomy being dedicated by him, a very little before God took him. None in a long time after, no not till Nehemiahs' days, as we shall see hereafter in that place and time. The resting of the people was the thing commanded, in imitation of God's rest when his works were finished: that as he rested from the works which he had created, so they might al●o rest in memorial of it. But the employment of this rest to particular purposes either of contemplation or devotion; than not declared unto us in the Word of God: but left at large, either unto the liberty of the people, or the Authority of the Church. Now what the people did, how they employed this rest of theirs, that Philo tells us in his third Book of the life of Moses. Moses, saith he, ordained, that since the World was finished on the seventh day, all of his Commonwealth following therein the course of nature should spend the seventh day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Festival delights, resting therein from all their works: yet not to spend it as some do in laughter, childish sports, or (as the Romans did their time, of public Feast) in beholding the activity either of the jester or common Dancers; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and a little after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the study of true philosophy, and in the contemplation of the works of nature. And in another place, 
De Dec●log.  He did command, saith he, that as in other things so in this also they should imitate the Lord their God, working six days, and resting on the seventh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and spending it in meditation of the works of nature, as before is said. And not so only, but that upon that day they should consider of their actions in the week before, if happily they had offended against the Law: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that so they might correct what was done amiss, and be the better armed to offend no more. So in his book de mundi opificio, he affirms the ●ame, that they employed that day in divine Philosophy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even for the bettering of their manners, and reckoning with their consciences. That thus the jews did spend the day, or some part thereof, is very probable; and we may take it well enough upon Philo's word: but that they spent it thus, by the direction or command of Moses is not so easily proved, as it is affirmed; though for my part, I willingly durst assent unto it. For be it Moses so appointed, yet this concerns only the behaviour of particular persons; and reflects nothing upon the public duties, in the Congregation.  
(4) It's true that Philo tells us in a book not extant, how Moses also did ordain these public meetings. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Ap. Euseb. Praepar. l. 8 7.  What then did Moses order to be done on the Sabbath day? He did appoint, saith he, that we should meet all in some place together, and there set down with modesty and a general silence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to hear the Law, that none plead ignorance of the same. Which custom we continue sti●l, harkening with wonderful silence to the Law of God, unless perhaps we give some joyful acclamation at the hearing of it: some of the Priests, if any present, or otherwise some of the Elders, reading the Law, and then expounding it unto us, till the night come on. Which done, the people are dismissed, full of divine instruction, and true piety. So he, or rather out of him, Eusebius. But here by Philo's leave, we must pau●e a while. This was indeed the custom in our Saviour's time, and when Philo lived: and he was willing, as it seems, to fetch the pedigree thereof as fare as possibly he could. So Salianus tells him on the like occasion. Videtur Philo judaeorum morem in synagogis disserendi antiquitate donare voluisse, quem à Christo & Apostolis observatum legimus. 
annal. An. 2546. n. 10  The same reply we make to josephus also, who tells us of their lawmaker, that he appointed not, that they should only hear the Law once or twice a year: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Cont. Ap. 2. Deut. 6. 7.  but that once every week we should come together to hear the laws, that we might perfectly learn the same. Which thing, saith he, all other Lawmakers did omit. And so did Moses too, by josephus' leave, unless we make a day and a year all one. For being now to take his farewell of that people, and having oft advised them in his exhortation to meditate on the words that he had spoken, even when they tarried in their houses, and walked by the way, when they rose up, and when they went to bed: he called the Priests unto him, and gave the Law into their hands, and into the hands of all the Elders of Israel. 
Verse 31. 9  And he commanded them and said, 
Verse 10.  At the end of every seven years, in the solemnity of the year of release, at the Feast of Tabernacles; 
Vers. 11.  when all Israel is come to appear before the Lord their God in the place that thou shalt choose, thou shalt read this Law before Israel in their hearing: that they may hear, and that they may le●rne and fear the Lord your God, and observe all the words of this Law to do them. 
Vers. 12.  This was the thing decreed by Moses; and had been needless, if not worse▪ in case he had before provided that they should have ●he Law read openly unto them every Sabbath day. So then, by Moses order, the Law was to be read publicly, every seventh year only: in the year of release, because then servants being manumitted from their bondage, and Debtors from their Creditors, all sorts of men might hear the Law with the greater cheerfulness: and in the Feast of Tabernacles, because it lasted longer than the other Festivals, and so it might be read with the greater leisure, and heard with more attention: and then it was but this Law too, the book of De●teronomy. This to be done only in the place which the Lord shall choose to be the seat and receptacle of his holy Tabernacle; not in inferior Towns; much les●e petite Villages: and yet this thought sufficient to instruct the people in the true knowledge of God's Law, and keeping of his testimonies. And indeed happy had they been, had they observed this order and decree of Moses; and every seventh year read the Law as he appointed: they had then questionless escaped many of those great afflictions, which afterwards God brought upon them for contempt thereof. That in the after times, the Law was read unto them every Sabbath, in their several Synagogues, is most clear and manifest: as by the testimony of Philo and Iosephu●, before related; and by sufficient evidence from the holy Gospel. But in these times, and after for a thousand years, there were no Synagogues, no public reading of the Law in the Congregation, excepting every seventh year only, and that not often: Sure I am, not so often as it should have been. So that in reference to the people, we have but one thing only to regard, as yet, touching the keeping of the Sabbath, which is rest from labour, rest from all manner of work, as the ●aw commanded: and how fare this was kept, and how fare dispensed with, we shall see plainly by the story. The private meditations and devotions of particular men, stand not upon record at all: and therefore we must only judge by external actions.  
(5) This said and shown, we will pass over Iorda●, with the house of Israel, and trace their footsteps in that country. 
jos. 4. 19  This happened on the tenth day of the first month, or the month of Nisan, forty days after the death of Moses Ann. 2584. That day they pitched their tents in Gilgal. And the first thing they did, was to erect an Altar in memorial of it: that done to circumcise the people, who all the time that they continued in the wilderness, (as many as were borne that time) were uncircumcised. The 14. of the same month did they keep the Passeover: 
5. 10. 12.  and on the morrow after God did cease from raining Mannah; the people eating of the fruits of the land of Canaan. And here, the first Sabbath which they kept, as I conjecture, was the day before the siege of Hiericho: 
jos. 5.  which sabbath, probably was that very day, whereon the Lord appeared to josuah; and gave him order how he should proceed in that great business. The morrow after, being the first da● of the week, they began to compass it, as the Lord commanded, the Priests some of them bearing the Ark, 
jos. 6.  some going before with Trumpets; and the residue of the people, some before the Trumpeters, some behind the Ark. This did they once a day, for six days together. But when the seventh day came, which was the Sabbath, they compassed the Town about seven times, and the Priests blew the Trumpets, and the people shouted, and they took the City: destroying in it young and old, man, woman, and children. I said it was the Sabbath day, for so it is agreed on generally, both by jews and Christians. One of the seven days; be it which it will, must needs be the Sabbath day; and be it which it will, there had been work enough done on it: but the seventh day whereon they went about seven times, and destroyed it finally, was indeed the Sabbath. For first the jews expressly say it, that the overthrow of jericho fell upon the Sabbath; and that from thence did come the saying, Qui sanctificari jussit sabbatum, is profanarijussit sabbatum. So R. Kimchi hath resolved on the 6. of josuah. 
In jos. 6. qu. ●.  The like Tostatus tells us, is affirmed by R. Solomon, who adds that both the falling of the wall, and slaughter of that wicked people, was purposely deferred, In honorem sabbati, to add the greater lustre unto the sabbath. Galatine proves the same out of diverse Rabbins, 
L. 11. c. 10.  this Solomon before remembered, and R. joses in the Book called Sedar Ole●; and many of them joined together 〈…〉 Beresith ketanna, or lesser exposition on the 〈…〉 Genesis they all agreeing upon this, Dies sabba●●er●●, cum fuit praeli●m in Hiericho; and again, Non capta fuit Hiericho nisi in sabbato; That certainly both the battle and the execution fell upon the sabbath. So for the Christian writers, 
Adu. Marc. l. 2.  Tertullian saith not only in the general, that one of those seven days was the Sabbath day: but makes that day to be the Sabbath, wherein the Priests of God did not only work, Sed & in ore gladii praedata sit civitas ab omni populo, but all the people sacked the City, and put it to the sword. Nec dubium est eos opus servile operatos, etc. 
Qu. 61. ex. n. Test.  And certainly, saith he, they did much servile work that day, when they destroyed so great a City, by the Lords commandement. Procopius Cazaeus doth affirm the same. 
In Exod. 10.  Sabbato Ie●us expugnavit & cepit Hiericho. Austin thus, Primus Iesus nunc divino praecepto sabbatum non servavit, quo facto muri Hiericho ultro ceciderunt. So lastly, Lyra on the place, who saith, that dies septimus, in quo ●apta Hiericho, sabbatum erat: and ●et they did not sin, saith he, because they did it on that day by Gods own appointment. This doth indeed excuse the parties, both from the guilt of sin, and from the penalty of the law: but than it shows withal, that this Commandment i● of a different quality from the other nine, and that it is no part of the law of nature. God never hath commanded any thing contrary to the law of nature, unless it were tentandi causa, as in the case of Abraham and Isaac. As for the spoiling of the Egyptians, that could be no theft, considering the Egyptians owed them more, than they lent unto them, in recompense of the service they had done them, in the former times.  
(6) But was the Sabbath broken or neglected only on the Lord's Commandment; in some especial case, and extraordinary occasion? I think none will say it. Nay, was there ever any Sabbath, which was not broken publicly, by common appprobation, and of common course: Surely not one. In such a numer●●● Commonwealth as that of jewry, it is not to be 〈…〉 that each day was fruitful in the works o● 〈…〉 borne every Sabbath day, as well as others: 〈…〉 to be circumcised on the same day also. And so they were continually, Sabbath by Sabbath, Feast by Feast, not one day free in all the year from that solemnity; and this by no especial order and command from God, but merely to observe an ancient custom. In case it was deferred some time, as sometimes it was, it was not sure in conscience to observe the Sabbath▪ but only on a tender care to preserve the Infant, which was perchance infirm and weak, not able to abide the torment. No question, but the Sabbath following the sack of Hiericho, was in this kind broken: and so were all that followed after Nullum enim Sabbatum praeteribat, quin multi in judaea infants circumciderentur. 
In Io● 7. 21.  It is Calvins' note: Broken, I say, For Circumcision, though a Sacrament, was no such easy Ministry, but that it did require much labour, and many hands to go through with it. Buxdor●ius thus describes it in his Synagoga. 
Lib 2.  Tempore diei octavi matutino, ea quae ad circumcisionem opus sunt tempestive parantur, etc. In the morning of the eight day all things were made ready. And first two seats are placed, or else one so framed, that two may set apart in it; adorned with costly Carpets answerable unto the quality of the party. Then comes the surety for the child, and placeth himself in the same seat, and near to him the Circumciser. Next followeth one bringing a great torch, in which were lighted twelve waxe-candles, to represent the twelve Tribes of Israel: after, two boys carrying two cups full of red-wine, to wash the Circumcisers' mouth when the work is done; another bearing the Circumcisers' knife; a third a dish of sand, whereinto the foreskin must be cast, being once cut off; a fourth, a dish of oil wherein are linen clouts to be applied unto the wound: some others, spices and strong wines, to refresh those that faint, if any should. All this is necessarily required as preparations to the Act of Circumcision; nor is the Act less troublesome, than the preparations make show of: which I would now describe, but that I am persuaded I have said enough, to make it known how much ado was like to be used about it. And though perhaps some of these ceremonies were not used in thi● present time, whereof we speak: yet they grew up, and became ordinary many of them, before the jewish commonalty was destroyed and ruinated. 
Hom. de Sem●nte▪  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where there is circumcision, there must be knives, and sponges to receive the blood, and such other necessaries, said A●hanasius. And not ●uch other only as concern the work, but such as appertain also to the following cure. 
I● joh. l. 4. ● 50:  Circumciditur & cur●tur homo circumcisus in Sabbato, as Saint Cyrill note● it. Which argument our Saviour used in his own defence, viz▪ that he as well might make a man every whit whole on the Sabbath day; 
I●●. 7.  as they, one part. Now that this Act of circumcision was a plain breaking of the Sabbath (besides the troublesomeness of the work) is affirmed by many of the Fathers. 
L. 1. h●res. 30. n. 32.  By Epiphanius expressly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If a child was borne upon the Sabbath, the circumcision of that child took away the Sabbath. And Saint Chrysostome speaks more home than he, 
Home 49 in joh.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Sabbath, saith the Father, was broke many ways among the jews; but in no one thing more, then in circumcision.  
(7) Now what should move the jews to prefer circumcision before the Sabbath, unless it were because that circumcision was the older ceremony, I would gladly learn: especially considering the resemblance that was between them in all manner of circumstances. Was circumcision made to be a token of the Covenant between the Lord of heaven, and the seed of Abraham? Genes. 17. 11. So was the Sabbath between God and the house of Israel, Exod. 31. 17. Was circumcision a perpetual covenant with the seed of Abraham in their generations? Gen. 17. 7. So was the Sabbath to be kept throughout their generations, for a perpetual covenant also. Exod. 31. 16. Was circumcision so exacted, that whosoever was not circumcised, that soul should be cut off from the people of God? Gen. 17. 14. So God hath said it of his Sabbath, that whosoever breaks it, or doth any manner of work therein, that soul shall be cut off from among the people. Exod. 31. 14. In all these points there was a just and plain equality between them: but had the Sabbath been a part of the Moral law, it must have infinitely gone before Circumcision. What then should move the jews to prefer the one before the other: but that conceiving both alike, they thought it best to give precedency to the ●lder, and rather break the Sabbath, then put of circumcision to a further day. Hence grew it into a common maxim amongst that people, Circumcisio pellit Sabbatum, that Circumcision drives away the Sabbath; as before I noted. Nor could it be that they conceived a greater or more strict necessity to be in circumcision, then in the Sabbath; the penalty and danger, as before we shown you, being alike in both: for in the Wilderness, by the space of 40. years together, when in some sort they kept the Sabbath; most certain that they circumcised not one, not one of many hundred thousands that were borne in so long a time. Again, had God intended Circumcision to have been so necessary, that there was no deferring of it for a day or two: he either had not made the Sabbaths rest so exact and rigid; or else out of that general rule had made exception in this case. And on the other side, had he intended that the Sabbaths rest should have been literally observed, and that no manner of work should be done therein: 
Iust. Mar●yn. count. Tryph.  he had not so precisely limited circumcision to the eight day only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yea though it fell upon the Sabbath; but would have respited the same till another day. The Act of circumcision was not restrained unto the eight day so precisely, but that it might be, as it was sometimes, deferred upon occasion; as in the case of Moses children, and the whole people in the Wilderness, before remembered. Indeed it was not to be hastened, and performed before. Not out of any mystery in the number, which might adapt it for that business, as some Rabbins thought; but because children till that time are hardly purged of that blood and slime, which they bring with them into the world. Upon which ground the Lord appointed thus in the law levitical. 
Levit. 22. v. 27.  When a bullock, or a sheep, or a goat is brought forth, it shall be seven days under the dam: and from the eighth day, and thenceforth, it shall be accepted for an offering to the Lord. This makes it manifest, that the jews thought the Sabbath to be no part of the Moral law; and therefore gave precedency to circumcision as the older ceremony: Not because it was of Moses, but of the Fathers; that is, saith Cyrill on that place, 
L. 4. in I●●. c. 49  because they thought not fit to lay aside an ancient custom of their ancestors, for the Sabbaths sake. Quia non putabant consuetudinem patrum propter honorem Sabbati contemnendam esse; as the Father hath it. Nay so fare did they prise the one before the other, that by this breaking of the Sabbath, they were persuaded verily that they kept the law. Moses, saith Christ our Saviour, gave you circumcision, 
joh. 7. 22.  and you on the Sabbath day circum●●se a man, that the law of Moses should not be broken. It seems that circumcision was much like Terminus and juventus in the Roman story, who would not stir nor give the place, not to jove himself. More of this point, see Chrysost. hom. 49. in joh.  
(8) But to proceed, the next great action that occurs in holy Scripture, reducible unto the business now in hand, is that so famous miracle of the sun's standing still at the prayers of josuah: 
jos. 10. 13.  when as the Sun stood still in the midst of heaven, and hasted not to go down about a whole day, 
Cap. 4●. 4.  as the text hath it. Or as it is in Ecclesiast. Did not the S●nne go back by his meanus, and was not one day as long as two? The like, to take them both together in this place, was that great miracle of mercy showed to Hezekiah, 
2 King 20.  by bringing of the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. In each of these there was a signal alteration in the course of nature, and the succession of time: so notable, that it were very difficult to find out the seventh day precisely from the world's creation; or to proceed in that account since the late giving of the law. So that in this respect, the jews must needs be at a loss in their calculation: and though they might hereafter set apart one day in seven, for rest and meditation; yet that this day so set apart, could be precisely the seventh day from the first creation, is not so easy to be proved. The Author of the Practice of Piety, as zealously as he pleads for the morality of the sabbath, confesseth, that in these regards the sabbath could not be observed, precisely, on the day appointed. And to speak properly, saith he, as we take a day for the distinction of time, called either a day natural consisting of 24. hours, or a day artificial, consisting of 12. hours from Sunrising to Sunne-setting: And withal consider the Sun standing still at noon, the space of an whole day in the time of josuah; and the Sun going back ten degrees (viz. five hours which is almost half an artificial day) in Hezekiahs' time: the jews themselves could not keep their Sabbath, on that precise and just distinction of time, called at the first, the seventh day from the creation. If so, if they observed it not at the punctual time, according as the law commanded: it followeth then, on his confession, that from the time of josuah, till the destruction of the Temple, there was no Sabbath kept by the jews at all; because not on the day precisely, which the law appointed.  
(9) This miracle, as it advantaged those of the house of Israel in the present slaughter of their enemies: so could it not but infinitely astonish all the Canaanites; and make them faint, and fly before the conquerors. Insomuch that in the compass of five years, as josephus tells us, there was not any left to make head against them. So that the victory being assured, and many of the Tribes invested in their new possessions: 
jos. 8. 1.  it pleased the Congregation of Israel to come together at Shilo, there to set up the Tabernacle of the Congregation. And they made choice thereof, 
Antiqu. jud. l 5. c. 1.  as josephus saith, because it seemed to be a very convenient place, by reason of the beauty of the place. Rather because it sorted best with josuahs' liking, who being of the Tribe of Ephraim, within whose lot that City stood, was perhaps willing to confer that honour on it. But whatsoever was the motive, here was the Tabernacle erected, and hitherto the Tribes resorted; and finally here the legal ceremonies were to take beginning: God having told them many times, these and these things ye are to do, when ye are come into the land that I shall give you. viz. Levit. 14. and 23. Numb. 15. Deut. 12. That G●lgal was the standing lamp, and that the Levites there laid down the Tabernacle, as in a place of strength and safety; i● plain in Scripture: but that they there erected it, or performed and legal Ministry therein, hath no such evidence. Though God had brought them then into the Land of Promise, yet all this while they were unsettled. The Land was given after, when they had possession. So that the next Sabbath which ensued on the removal of the Tabernacle unto Shil●; was the first Sabbath which was celebrated with its Legal Ceremonies: and this was Anno Mundi 2589. In which if we consider aswell the toylesomenesse as multiplicity of the Priest like-offices: we shall soon see, that though the people rested then, yet the Priest worked hardest. First, for the Loaves of Proposition, 
Antiqu. jud. l 3. c. 10.  or the Shewbread, however Iosephu● tell us, that they were baked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day before the Sabbath; and probably in his time it might be so: yet it is otherwise in the scriptures. The Kohathites, 
1. Chron. 9  saith the Text, were over the Shewbread, for to prepare it every Sabbath. These loaves were twelve in number, one for every Tribe, each of them two tenth deals, or half a peck; so the Scriptures say: every Cake square, ten handbreadths long, five square, and seven fingers high; so the Rabbins teach us. The kneading, baking, and disposing of these Cakes must require some labour. 
A●han●s. hom. de sement.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Where there is baking, saith the Father, then must be heating of the Oven, and carrying in of faggots, and whatsoever work is necessary in the Baker's trade. Then for the Sacrifices of the day, the labour of the Priest, when it was left, was double what it was on the other days. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as Chrysostome hath rightly noted. 
Concio 1. de Lazaro.  The daily sacrifice was of two lambs, the supernumerary of the Sabbath was two more. If the New-moon fell on the Sabbath, as it often did, there was beside these named already, an offering of two Bullocks, a Ram, seven Lambs: and if that New-moon were the Feast of Trumpets also, as it sometimes was, there was a further offering of seven Lambs, one Ram, on Bullock. And which is more, each of these had their several Meat-offerings, and Drink-offerings, Perfumes, and Frankincense, proportionable to attend upon them. By that time all was done, so many beasts killed, skinned, washed, quartered, and made ready for the Altar; so many fires kindled, meat and drink offerings in a readiness; and the sweet Odours fitted for the work in hand: no question but the Priest had small cause to boast himself of his Sabbaths' rest; or to take joy in any thing but his larger fees, and that he had discharged his duty. As for the people though they might all partake of the fruits hereof: yet none but those that dwelled in Shilo, or near unto it at the least, could behold the sight; or note what pains the Priests took for them, whilst they themselves sat still and stirred not. Had the Commandment been moral, and every part thereof of the same condition: the Priests had never done so many manners of work, as that day they did. However, as it was, our blessed Saviour did account these works of theirs, to be a public profanation of the Sabbath day. 
Math. 12. 5.  Read ye not in the Law, saith he, how that upon the Sabbath days, the Priests in the Temple do profane the Sabbath? yet he declared withal that the Priests were blameless, in that they did it by direction from the God of Heaven. The Sabbath then was daily broken, but the Priest excusable. For Fathers that affirm the same, See justin Martyr▪ dial & qu. 27. add Orthod. Epiphan. l. 1. haer. 19 n. 5. Hierom. in Psal. 92. Athanas. de Sabb. & Circumcis. Austin. Qu. ex N. Test. 61. Isidore Pelusiot. Epl. 72. l. 1. and diverse others.  
(10) These were the Offices of the Priest, on the Sabbath day; and questionless they were sufficient to take up the time. Of any other Sabbath duties by them performed, at this present time, there is no Constat in the Scripture: no nor of any place, as yet, designed for the performance of such other duties, as some conceive to pertain unto the Levites. That they were scattered and dispersed over all the Tribes, is indeed most true. The Curse of jacob, now was become a blessing to them. Forty eight Cities had they given them for their inheritance (whereof thirteen were proper only to the Priests:) besides their several sorts of ●ithes, and what accrued unto them from the public Sacrifices, to an infinite value. Yet was not this dispersion of the Tribe of Levi, in reference to any Sabbath duties, that so they might the better assist the people in the solemnities and sanctifing of that day. The Scripture tells us no such matter. The reasons manifested in the word were these two especially. First, that they might be near at hand to instruct the people, and teach them all the statutes, 
Levit. 10. 10, 11  which the Lord had spoken by the hand of Moses: as also to let them know the difference between the holy and unholy, the unclean and clean. Many particular things there were in the Law levitical, touching pollutions, purifyings, and the like legal Ordinances, which were not necessary to be ordered by the Priests, above, those that attended at the Altar, and were resorted too in most difficult cases: Therefore both for the people's ease, and that the Priests, above, might not be troubled every day in matters of inferior moment; the Priests and Levites were thus mingled amongst the Tribes. A second reason was, that there might be aswell some nursery to train up the Levites, until they were of age fit for the service of the Tabernacle; as also some retirement unto the which they might repair, when by the Law they were dismissed from their attendance. The number of the Tribe of Levi, in the first general muster of them, from a month old and upwards, was 22000. just: out of which number, all from 30 years of age to 50, being in all 8580 persons, were taken to attend the public Ministry. The residue with their wives and daughters, were to be severally disposed of in the Cities allotted to them: therein to rest themselves with their goods and cat-tail, and do those other Offices above remembered. Which Offices as they were the works of every day: so if the people came unto them upon the Sabbaths or New-moones, 
2. King 4 23.  as they did on both, to be instructed by them in particular cases of the Law; no doubt but they informed them answerably unto their knowledge. But this was but occasional only, no constant duty. Indeed it is conceived by Master Samuel Purchas, 
Pilg●. l. 2. c. 3.  on the authority of Cornelius Bertram, almost as modern as himself, That the forty eight Cities of the Levites had their fit places for Assemblies; and that thence the Synagogues had their beginnings: which were it so, it would be no good argument, that in those places of Assemblies, the Priests and Levites publicly did expound the Law unto the people on the Sabbath days, as after in the Synagogues. For where those Cities were but four in every Tribe, one with another, the people must needs travail further than six Furlongs, which was a Sabbath day's journey of the largest measure, as before we noted; or else that nice restriction was not then in use. And were it that they took the pains to go up unto them, yet were not those few Cities able to contain the multitudes. When joab not long after this, 
2 S●m. ●4.  did muster Israel at the command of David; he found no fewer than thirteen hundred thousand fight men. Suppose we then, that unto every one fight man, there were three old men, women and children, fit to hear the Law, as no doubt there were. Put these together, and it will amount in all to two and fifty hundred thousand. Now out of these set by four hundred thousand for Jerusalem, and the service there; and then there will remain one hundred thousand just, which must owe suit and service every Sabbath day, to each several City of the Levites. Too vast a number to be entertained, in any of their Cities; and much less in their Synagogues, had each house been one. So that we may resolve for certain, that the dispersion of the Levites over all the Tribes, had no relation, hitherto, unto the reading of the Law, or any public Sabbath duties.   

CHAP. VII.  
Touching the keeping of the SABBATH, from the time of David to the Maccabees.  
(1) Particular necessities must give place to the Law of Nature. (2) That David's flight from Saul was upon the Sabbath. (3) What David did being King of Israel, in ordering things about the Sabbath. (4) Elijahs flight upon the Sabbath; and what else happened on the Sabbath, in Elijahs time. (5) The limitation of a Sabbaths day's journey, not known amongst the jews, when Elisha lived. (6) The Lord becomes offended with the jewish Sabbaths; and on what occasion. (7) The Sabbath entertained by the Samaritans; and their strange niceties therein. (8) Whether the Sabbaths were observed during the Captivity. (9) The special care of Nehemiah to reform the Sabbath. (10) The weekly reading of the Law on the Sabbath days, began by Ezra. (11) No Synagogues nor weekly reading of the Law, during the Government of the Kings. (12) The Scribes and Doctors of the Law, impose new rigours on the people about their Sabbaths.  
(1) THus have we traced the Sabbath from the Mount, to Silo, the space of forty five years or thereabouts, wherein it was observed sometimes, and sometimes broken: broken by public order from the Lord himself▪ and broken by the public practice both of Priest and people. No precept in the Decalogue so controlled, and justled by the Legal Ceremonies, forced to give place to Circumcision, because the younger; and to the Legal Sacrifices, though it was their Elders. t and all this while, no blame or imputation to be laid on them, that so profaned it. Men durst not thus have dallied with the other nine; no no● with this neither, had it been a part of the Law of nature. Yet had the Sabbath been laid by in such cases only, wherein the Lord had specially declared his will and pleasure, that these and these things should be done upon it, or preferred before it: there was less reason of complaint. But we shall see in that which followed, that the poor Sabbath was enforced to yield up the place, even to the several necessities and occasions of particular men: and that without Injunction or Command from the Court of Heaven. This further proves the fourth Commandment as fare as it concerns the time, one whole day of seven, 
Ryvet. in Deca.  to be no part nor parcel of the Law of Nature, for if it were the Law of Nature, it were not dispensable, no not in any exigent or distress what ever. Nullum poriculum suadet, ut qua ad legem natur alem direct pertinent infringamus. No danger, saith a modern Writer, is to occasion us to break those bonds, wherewith we are obliged by the Law of Nature. 
Aquinas 1. 2ae▪ qu. 100 art 9  Nor is this only Protestant Divinity, for that Praecepta decalogi omnino sint indispensabilia, is a noted maxim of the Schoolmen. And yet it is not only School Divinity, 
Qu. 〈◊〉. N. Test. 6●.  for the Fathers taught it. It is a principle of Saint Augustine's, Illud quod omnino non licet semper non licet; nec aliqua necessitate mitigatur, ut admissum, non obsit: est enim semper illicitum, quod legibus, quia criminosum est, prohibetur. That, saith the Father, which is unlawful in itself, is unlawful always; nor is there any exigent or extremity, that can so excuse it, being done, but that it makes a man obnoxious unto God's displeasure. For that is always to be reckoned an unlawful thing, which is forbidden by the Law because simply evil. So that in case this rule be true, as no doubt it is; and that the fourth Commandment prohibiting all manner of work on the Sabbath day, as simply evil, be to be reckoned part of the Moral Law: they that transgress this Law, in what case soever, are in the selfsame state with those, who to preserve their lives or fortunes, renounce their Faith in God, and worship Idols: which no man ought to do, no though it were to gain the world. For what will it profit a man to gain the world, and to lose his soul?  
(2) But sure the jews accounted not the Sabbath of so high a nature; as not to venture the transgressing of that Law, if occasion were. Whereof, or of the keeping it, we have no monument in Scripture, till we come to David. The residue of josuah, and the Book of judges, give us nothing of it. Nor have we much in the whole story of the Kings: but what we have we shall present unto you in due place and order. And first for David, we read in Scripture how he stood in fear of Saul his Master, 
1. Sam. 20.  how in the Festival of the New-moon his place was empty, how Saul became offended at it, and publicly declared his malicious purpose, which in his heart he had before conceived against him. On the next morning, jonathan takes his bow and arrows, goes forth a shooting, takes a boy with him to bring back his arrows: and by a signal formerly agreed between them, giveth David notice that his Father did seek his life. David on this makes haste, and came to Nob unto Abimelech the Priest; and being an hungry, desires some sustenance at his hands. The Priest not having ought else in readiness, sets the Shewbread before him, which was not lawful for any man to eat, but the Priest alone. Now if we ask the Fathers of the Christian Church, what day this was, on which poor David fled from the face of Saul, they answer that it was the Sabbath. Saint Athanasius doubtingly, 
H●m d● sem●n●●.  with a peradventure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most likely that it was the Sabbath. His reason makes the matter surer, than his resolution. The jews, saith he, upbraid our Saviour, that his Disciples plucked the ears of Corn on the Sabbath day: to satisfy which doubt, he tells them what was done by David, on a Sabbath also. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as that Father hath it. Saint Hierome tells us that the day whereon he fled away from Saul, was both a Sabbath and New-moon; 
In Ma●h. 12.  & ad sabbati solennitatem accedebant neomeniarum dies. Indeed the story makes it plain, it could be no other. The Shewbread was changed every Sabbath, in the morning early: that which was brought in new, not to be stirred off from the Table till the Week was out: the other which was taken away, being appropriated to the Priests, and to be eaten by them only. Being so stolen before, we may the easier think it lay not long upon their hands: and had not David come, as he did, that morning; perhaps he had not found the Priest so well provided, in the afternoon. Had David thought that breaking of the Sabbath in what case soever, had been a sin against the eternal Law of Nature: he would, no doubt, have hid himself that day in the field, 
1. Sam. 20. Verse 19, 24,  by the stone Ezel, as he had done two days before; rather then so have run away, as well from God, as from the King. Especially considering that on the Sabbath day he might have lurked there with more safety, then before he did: none being permitted, as some say, by the Law of God, to walk abroad that day, if occasion were. Neither had David passed it over in so light a manner, had he done contrary to the Law. That heart of his which smote him for his murder and adultery, and for his numbering of the people would sure have taken some impression, upon the breaking of the Sabbath; had he conceived that Law to be like the rest. But David knew of no such matter: neither did jonathan, as it seems. For howsoever David's fact might be excused by reason of the imminent peril; yet surely jonathans' walking forth with his bow and arrows, was of a very different nature. Nor did he do it fearfully, and by way of stealth, as if he were afraid to avow the action: but took his Page with him to bring back his arrows, and called aloud unto him to do thus and thus, according as he was directed; as if it were his usual custom. jonathan might have thought of some other way to give advertisement unto David, of his Father's anger: rather than by a public breaking of the Sabbath, to provoke the Lords. But then, as may from hence be gathered, shooting and such like manlike exercises, were not accounted things unlawful on the Sabbath day.  
(3) This act and flight of david's from the face of Saul, happened in Torniellus computation, Anno 2974: and forty six years after that, being 3020 of the World's Creation, and the last year of David's life, he made a new division of the sons of Levi. For where the Levites were appointed in the times before, to bear about the Tabernacle, as occasion was: the Tabernacle now being fixed and settled in Jerusalem, there was no further use of the Levites service, 
1. Chron 23. 4, 5  in that kind. Therefore King David thought it good to set them to some new employments; and so he did: some of them to assist the Priests, in the public Ministry; some to be Overseers and judges of the people, some to be Porters also in the house of God, and finally, some others to be singers to praise the Lord with instruments that he had made, with Harps, with Viols and with Cymbals. Of these the most considerable were the first and last. The first appointed to assist at the daily Sacrifices: 
Vers. 31.  as also at the Offering of all burnt Offerings unto the Lord, in the Sabbaths, in the months, and at the appointed times according to the number and according to their custom continually before the Lord. The other were instructed in the songs of the Lord. 
Chap. 25. 7.  The other chief which were made for the Sabbath days, and the other Festivals: and one he made himself, of his own enditing, entitled a Song or Psalm for the Sabbath day. Calvin upon the 92 Psalm is of opinion, 
Psal. 92.  that he made many for that purpose; as no doubt he did; and so he did for the Feasts also. 
Antiq jud. l. 7. c. 10.  josephus tells us, that he composed Odes and Hymns to the praise of God, as also that he made diverse kinds of instruments, and that he taught the Levites to praise God's Name upon the Sabbath days, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the other Festivals: as well upon the Annual, as the weekly Sabbath. Where note, that in the distribution of the Levites into several Offices, there was then no such Office thought of, as to be Readers of the Law; which proves sufficiently that the Law was not yet read publicly unto the people on the Sabbath day. Nor did he only appoint them their Songs and Instruments, but so exact and punctual was he, that he prescribed what habit they should wear, in the discharging of their Ministry, in singing praises to the Lord; which was a white linen raiment, such as the Surplice, 
2. Chron. 5. 12, 13.  now in use, in the Church of England. Also the Levites, saith the Text, which were the singers, being arrayed in white linen, having Cymbals and Psalteries and Harps, stood at the East end of the Altar, etc. praising and thanking God, for his Grace and mercies. And this he did not by commandment from above, or any warrant but his own as we find, and that he thought it fit, and decent. David the Prophet of the Lord knew well, what did belong to David the King of Israel, in ordering matters of the Church, and settling things about the Sabbath. Nor can it be but worth the notice, that the first King whom God raised up to be a nursing Father unto his Church, should exercise his regal power in dictating what he would have done on the Sabbath day, in reference to God's public worship. As if in him, the Lord did mean to teach all others of the same condition, as no doubt he did, that it pertains to them to vindicate the day of his public service, as well from superstitious fancies, as profane contempts: and to take special order that his name be glorified, as well in the performances of the Priests, as the devotions of the people. This special care we shall find verified in Constantine, the first Christian Emperor, of whom more hereafter in the next Book, and third Chapter. Now what was there ordained by David, was afterwards confirmed by Solomon (whereof see 2. Chron. 8 14) Who as he built a Temple for God's public worship; for the New-moones, and weekly Sabbaths, and the solemn Feasts, as the Scripture tells us: so he, or some of his Successors, built a fair seat within the Porch thereof, wherein the Kings did use to set, both on the Sabbaths and the annual Festivals. The Scripture calls it tegmen sabbati, the covert for the Sabbath; 
2 Kings 16.  that is, saith Rabbi Solomon, locus quidam in porticu templi gratiose coopertus, in quo Rex sedebat die sabbati, & in magnis festivitatibus, as before was said. So that in this too, both were equal.  
(4) From David pass we to Elijah, from one great Prophet to another: both persecuted, and both fain to fly, and both to fly upon the Sabbath. Elijah had made havoc of the Priests of Baal, and jezebel sent a message to him, that he should arm himself to expect the like. The Prophet warned hereof, arose, and being encouraged by an Angel, 
2. K●ng● 19 8▪  he did eat and drink, and walked in the strength of that meat forty days & forty nights, until he came to Horeb the Mount of God. What, walked he forty days and as many nights without rest, or ceasing? So it is resolved on. Elijah as we read in Damascen, 
De fide Orthid l. 4. c. 24.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disquieting himself not only by continual fasting, but by his travailing on the Sabbath, even for the space of forty days, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did without question break the Sabbath: yet God who made that Law was not at all offended with him, but rather to reward his virtue, appeared to him in Mount Horeb. So Thomas Aquinas speaking of some men, 
〈◊〉 qu. 122. 2. 〈◊〉 4.  in the old Testament, qui transgredientes observantiam sabbati, non peccabant, who did transgress against the Sabbath, and yet did not ●inne; makes instance of Elijah, and of his journey: wherein, saith he, it must needs be granted, that he did travail on the Sabbath. And where a question might be made, how possibly Elijah, could spend forty days and forty nights in so small a journey: Tostatus makes reply, that he went not directly forwards, but wandered up and down, and from place to place; ex timore & inquietudine mentis, partly for fear of being found, 
I● lo●um.  and partly out of a disquieted and afflicted mind. Now whiles Elijah was in exile, Benhadad King of Syria invaded Israel, and encamped near Aphek; where Ahab also followed him, and sat down by him with his army. And, saith the Text, they pitched one over against the other seven days, 
1. Kings 20. 29.  and so it was that in the seventh day the battle was joined, and the children of Israel sl●e of the Syrians an hundred thousand footmen in one day. Ask Zanchius what this seventh day was; and he will tell you plainly that it was the Sabbath. 
In 4 Ma●dat.  For showing us that any servile works may be done lawfully on the Sabbath, if either charity, or unavoidable necessity do so require: he brings this History in, for the proof thereof. And then he adds, Illi die ipso sabbati, quia necessitas postulabat, pugnam cum hostibus commiserunt, etc. The Israelites, saith he, fight against their enemies on the Sabbath day, necessity enforcing them thereunto, prevailed against them with a great and mighty slaughter. Neither is he only one that so conceived it. 
Loci. Com. l 7. cl. 2.  Peter Martyr saith as much, and collects from hence, die sabbati militaria munia obijsse eos, that military matters were performed on the Sabbath day. This field was fought, Anno Mundi 3135: and was eleven years after Elijahs flight.  
(5) Proceed we to Elisha next. Of whom though nothing be recorded that concerns this business; yet on occasion of his piety and zeal to God, there is a passage in the Scripture, which gives light unto it. 
2. Kings 4.  The Shunamite having received a Child at Elisha's hands, and finding that it was deceased, called to her husband, and said, send with me I pray thee, one of the young men and one of the Asses, 
Vers. 2●.  for I will hast to the man of God, and come again. And he said, wherefore wilt thou go to him to day? 
Verse 2●.  It is neither New-moon, nor Sabbath day. Had it been either of the two, it seems she might have gone and sought out the Prophet: and more than so, she used to do it at those times, else what need the question? It was their custom, as before we noted, to travail on the Sabbath days, and the other Festivals, to have some conference with the Levites, if occasion were; and to repair unto the Prophets at the same times also, as well as any day what ever. In illis diebus festivis frequentius ib●nt ad Prophetas ad audiendum verbum Dei, as Lyra hath it on the place. And this they did without regard unto that nicety of a Sabbath day's journey; which came not up till long after: sure I am was not now in use. Elisha, at this time, was retired to Carmel, which from the Shunamites City was ten miles at lest: as is apparent both by Adrichomius Map of Aser, and all other Tables that I have met with. And so the limitation of 2000 foot, or 2000 Cubits, or the six Furlongs, at the most, which some require to be allotted for the utmost travail on the Sabbath; is vanished suddenly into nothing. Nay, it is evident by the story that the journey was not very short: the woman calling to her servant to drive on, and go forwards, and not to slack his riding unless she bid him: Which needed not, in case the journey had not been above six Furlongs. Neither New-moon nor Sabbath day, It seems the times were both alike in this respect: the Prophets to be sought unto, and they to publish and make known the will of God, as well at one time, as the other. 
●● Num 28. qu. 29.  Quasi Sabbatum & Calendae aequalis essent solennitatis, as Tostatus hath it. If so, if the New-moones, in this respect, were as solemn as the weekly Sabbath: no question but the Annual Sabbaths were as solemn also. And not in this respect alone, but in many others. Markets prohibited in the New-moones, as in the Sabbath; When will the New-moon be gone, that we may sell our Corn? in the eighth of Amos; the Sacrifices more in these then in the other, of which last we● have spoke already. So when the Scriptures prophesy of those spiritual Feasts, which should be celebrated by God's Saints, in the times to come: they specify the New-moones as particularly, 
Esay 66 23.  as they do the Sabbaths. From one New-moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord. See the like Prophecy in Ezech. Ch. 46. Vers. 1. 3. Upon which last Saint Hierome tells us, 
In Ezech. 46.  Quod privilegium habet dies septimus in hebdomada, hoc habet privilegium▪ mensis exordium, the New-moones and the Sabbath have the like Prerogatives.  
(6) Nay, when the jews began to set at naught the Lord, and to forget that God that brought them out of the Land of Egypt; when they began to loathe his Sabbaths, and profane his Festivals, as they did too often: the Lord expostulates the matter with them, as well for one as for the other. When they were weary of the New-moon, 
Am●● 8. 5.  and wished it gone, that they might sell corn; and of the Sabbath, because it went not fast enough away, that they might set forth wheat to sale: the Lord objects against them, both the one and the other, by his Prophet Amos; that they preferred their profit, before his pleasure. 
In locum.  Et Deisolennitates turpis lucri gratia, in sua verterent compendia, as Saint Hierome hath it. When on the other side they did profane his Sabbaths, and the holy Festivals with excess and furfeiting, carousing wine in bowls, 
〈◊〉 6.  stretching themselves upon their couches, and oynting of themselves with the chief ointments: the Lord made known unto them by his servant Esaiah, how much he did dislike their courses. The New-moones and Sabbaths, 
Chap. ●. ●4▪  the calling of Assemblies I cannot away with; it is iniquity even the solemn meeting. It seems they had exceedingly forgot themselves, when now their very Festivals were become a sin. Nay, God goes further yet, your New-moones and your appointed Feasts my soul hateth, 
Chap. 1. 14.  they are a trouble to me, I am weary to bear them. Your New-moones, and your Feasts, saith God, are not mine. Non enim mea sunt quae geritis, they are no Feasts of mine, 
Sermo 12.  which you so abuse. How so? judaei enim neglectis spiritualibus negotjis quae pro animae salute agenda deus praeceperat, omnia legitima sabbati, ad ocium luxuriaemque contulere. So ●aid Gaudentius Brixianus. The jews, saith he, neglecting those spiritual duties which God commanded on that day, abused the Sabbaths rest unto ease and luxury. 
Cyrill. in Amos 8.  For whereas being free from temporal cares, they ought to have employed that day to spiritual uses, and to have spent the same in modesty and temperance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in the repetition and commemoration of God's holy Word: they on the other side did the contrary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wasting the day in gluttony, and drunkenness, and idle delicacies. How fare Saint Augustive▪ chargeth them with the selfsame crimes, we have seen before. Thus did the house of Israel rebel against the Lord, and prophaene his Sabbaths. And therefore God did threaten them by the Prophet Hosea, 
Host 2. 1●.  that he would cause their mirth to cease, their Feast days, their New-moones and Sabbaths, and their solemn Festivals: that so they might be punished in the want of that, which formerly they had abused.  
(7) And so indeed he did, beginning first with those of the revolted Tribes, whom he gave over to the hand of Salmanassar the Affyrian, by whom they were lead Captive unto parts unknown, and never suffered to return. Those which were planted in their places, as they desired in tract of time, to know the manner of the God of the Land: so for the better means to attain that knowledge, they entertained the Pentateuch, or five Books of Moses; and with them, the Sabbath. They were beholding to the Lions which God sent amongst them. Otherwise they had never known the Sabbath, nor the Lord who made it. Themselves acknowledge this in an Epistle to Antiochus Epiphanes, when he made havoc of the jews. The Epistle thus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. To King Antiochus Epiphanes, 
joseph. Antiq. li. ●. 2. c. 7.  the mighty God, the suggestion of the Sidonians that dwell at Sichem. Our Ancestors enforced by a continual plague which destroyed their Country (this was the Lions before spoken of) and induced by an ancient superstition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, took up a custom to observe that day as holy, which the jews call the Sabbath. So that it seems by this Epistle that when the Assyrian sent back one of the Priests of Israel, to teach this people what was the manner of the God of the Land; that at that time they did receive the Sabbath also: which was about the year of the World's Creation, 3315. The Priest so sent, is said to have been called Dosthai; and as the word is mollified in the Greek, 
Orig 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4.  it is the same with Dositheus: who as he taught these new Samaritans, the observation of the Sabbath; so as some say, he mingled with the same, some nea● devices o● his own. For whereas it is said in the Book of Exodus, Let no man go out of his place on the sabbath day: this Dositheus, if at lest this were he, keeping the letter of the Text, did affirm and teach, that in what ever posture any man was found, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the beginning of the sabbath; in the selfsame he was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even until the evening. I say if this were he, and as some say, because there was another Dositheus, a Samaritan too, that lived more near unto the time of Origen, and is most like to be the man. However, we may take it for a Samaritan device, as indeed it was; though not so ancient as to take beginning with the first entertainment of the Sabbath, in that place and people.  
(8) This transportation of the ten Tribes, for their many sins, was a fair warning unto those of the house of judah, to turn unto the Lord, & amend their lives, & observe his Sabbaths: his sabbata annorum, Sabbaths' of years, aswel as either his weekly or his yearly Sabbaths. The jews had been regardless of them all, & for neglect of all, God resolved to punish them. First, for the weekly Sabbath, that God avenged himself upon them for the breach thereof, is evident by that one place of Nehemiah. Did not your Fathers thus, 
Ch. 13. v. 18  saith he, and our God brought this plague upon us, and upon our City? yet ye increase the wrath upon Israel, in breaking the Sabbath. Next for the Annual Sabbaths, God threatened that he would deprive them of them, by his Prophet Hosea; as before was said. And lastly, for his Sabbaths of years, they had been long neglected & almost forgotten; if observed at all. Torniellus finds three only kept in all the Scripture. Nor are more specified in particular, but sure more were kept: the certain number of the which may easily be found by the proportion of the punishment. God tells them that they should remain in bondage, 
2. Chron. 36. 〈◊〉  until the land had enjoyed her Sabbaths: for so long as she lay desolate, she kept sabbath, to fulfil threescore and ten years. So that as many years as they were in bondage, so many sabbaths of years they had neglected. Now from the year 2593 which was the seventh year after their possession of the Land of Canaan, unto the year 3450, which was the year of their Captivity: there passed in all 857 years just; of which 122 were years sabbatical. By which account it is apparent, that they had kept in all that time, but fifty two sabbatical years: and for the seventy sabbaths of years which they had neglected, God made himself amends, by laying desolate the whole Country, seventy years together, till the earth had enjoyed her sabbaths. Not that the earth lay still all that while, and was never tilled; for those that did remain behind, and inhabit there, must have means to live: but that the tillage was so little, and the crop so small, the people being few in numbers; that in comparison of formertimes, it might seem to rest. But whatsoever Sabbaths the earth enjoyed, the people kept not much themselves. The solemn Feasts of Pentecost, the Passeover, and the Feast of Tabernacles, they could not celebrate at all, because they had no Temple to repair unto: 
In H●s 2.  nor did they celebrate the New-moones and the weekly sabbath, as they ought to do. Non neomeniae non sabbati exercere laetitiam, n●c omnes festivitates quas uno nomine comprehendit, as Saint Hierome hath it. For that they used to work on the sabbath day, both in the Harvest and the Vintage, during the Captivity, we have just reason to suspect considering what great difficulty Nehemiah found to redress those errors. So little had that people profited in the school of Piety: that though they felt God's heavy anger for the breach thereof, yet could they hardly be induced to amend their follies.  
(9) But presently on their return from Babylon, 
Ez●a 3. 4, 5.  they reared up the Altar, and kept the Feast of Tabernacles, and the burnt offerings day by day, and afterward the continual burnt-offering, both in the New-moones, and the solemn feast-days that had been consecrate unto the Lord. This the first work that was endeavoured by the Zorobabel, and other Rulers of the people: and it was somewhat that they went so fare in the reformation, as to revive the sabbaths and the public Festivals. I say the sabbaths, amongst others; for so josephus doth express it, They celebrated at that time, saith he, the feast of Tabernacles, according as their Lawmaker had ordained: and afterwards they offered oblations and continual Sacrifices, observing their sabbaths, and all holy solemnities. Yet they observed them not so truly, but that some evil customs which had crept amongst them, during the Captivity, were as yet continued: Markets permitted on the sabbath, and the public Festivals; Burdens brought in, and out; the Vintage no less followed on those days, than on any other. And so continued till the year 3610, which was some ninety years after they were returned from Babel: what time they celebrated that great Feast of Tabernacles; and Ezra publicly read the Law before all the people. Upon which Act, this good ensued, that both the Priests and Princes, and many others of the people, did enter covenant with the Lord, that If the people of the Land brought ware, 
Ne●. 10. v. 31.  or any victuals, to sell them on the sabbath day, that we would not buy it of them on the sabbath, or on the holy days, and that we would leave the seventh year free, and the exaction of every debt. Where still observe, that they had no less care of the annual sabbaths, yea, of the sabbaths of years, then of the weekly: and marketting not more restrained on the weekly sabbaths, then on the Annual. A covenant not so well performed, as it was agreed. For Nehemiah who was principal on the people's part, being gone for Babylon; at his return, found all things contrary to what he looked for. I saw, 
Chap▪ 13. 15.  saith he, in judah, them that trod Winepresses on the sabbath, and that brought in sheaves, and which jaded Asses also with Wine, Grapes, and Figs, and brought them into Jerusalem on the sabbath day; and others, 
Verse 16.  men of Tyrus that brought fish and all manner of ware, and sold it on the sabbath unto the children of judah: a most strange disorder. So general was the crime become, that the chief Rulers of the people were most guilty of it. So that to rectify this misrule, Nehemiah was not only forced to shut up the Gates, upon the Even before the sabbath, yea, and to keep them shut all the sabbath day; whereby the Merchants were compelled, to rest with their commodities, without the walls: but to use threatening words unto them, that if from that time forwards, they came with Merchandise on the sabbath, he would forbear no longer, but lay hands upon them. A course not more severe, then necessary, as the case then stood. Nor had those mischiefs been redressed, being now countenanced by custom, and some chief men among the people: had they not met a man, both resolved and constant; one that both knew his work, and had a will to see it finished. This reformation of the sabbath, or rather of those foul abuses which had of late defiled it, and even made it despicable; is placed by Torniellus, An. 3629: which was above an hundred years after the restitution of this people to their Native Country. So difficult a thing it is to overcome an evil custom.  
(10) Things ordered thus, and all those public scandals being thus remooved: there followed a more strict observance of the Sabbath day, than ever had been kept before. The rather since about these times, began the reading of the Law in the Congregation. Not every seventh year only, and on the Feast of Tabernacles, as before it was, or should have been at the least, by the law of Moses; but every sabbath day, and each solemn meeting: nor only in the Temple of Jerusalem, as it used to be; but in the Towns and principal places of each several Tribe. Ezra first set this course on foot, a Priest by calling, one very skilful in the Laws of Moses: who having took great pains to seek out the Law, and other Oracles of God; digested and disposed them into that form and method, in which we have them at this present. Of this see Iren. l. 3. 25. Tertullian de habitu mulierum, Cle●. Alexandr. l. 1. Strom. Chrysost. hom. 8. ad Hebraeos, and diverse others. This done, and all the people met together at the Feast of Tabernacles, Anno 3610, which was some ninety years after the return from Babylon, as before was said: he took that opportunity to make known the Law unto the people. 
Nelem. 8. 4.  For this cause he provided a Pulpit of wood, that so he might be heard the better; and round about him stood the Priests, 
Vers. 4. 7.  and Levites, learned men; of purpose to expound the Text, and to give the sense thereof, 
Vers. 8.  that so the people might the better understand the reading. 
Verse ● 8.  And this they did eight days together, from the first day until the last, when the Feast was ended. Now in this Act of Ezraes', there was nothing common, nothing according to the custom of the former times, neither in time, or place, or any other circumstance. For the time, although it was the Feast of Tabernacles, yet it was the seventh year as Moses ordered it: that year, 
Neh. 8. ●, ●  which was the first of Nehemiahs' coming unto Jerusalem, not being the sabbatical year, but the third year after, as Torniellus doth compute it. Then for the place it should have been performed in the Temple only, as both by Moses Ordinance, and josiahs' practice, doth at large appear: but now they did it in the street before the Water-gates, as the Text informs us. So for manner of the reading, it was not only published, as it had been formerly, but expounded also. Whereof, as of a thing never known before, this reason is laid down by Torniellus, quod lingua Hebraica desierat jam v● lgaris esse, Chaldaico seu Syriaco idiomate in ejus locu●● surrogato, 
An. 3610. n. ●.  because the Hebrew tongue wherein the Scriptures were first written, was now grown strange unto the people; the Chaldee or the Syriack being generally received in the place thereof. And last of all, for the continuance of this exercise, it held out eight days, all the whole time the Feast continued: whereas it was appointed by the Law of Moses, that only the first and last days of the Feast of Tabernacles should be esteemed and solemnised, as holy convocations to the Lord their God. Levit. 23 35. & 36. Here was a total alteration of the ancient custom; and a fair overture to the Priests, who were then Rulers of the people to begin a new: a fair instruction to them all, that reading of the Law of God was not confined to place, or time; but that all times, and places were alike to his holy word. Every seventh day as fit for so good a duty, as every seventh year was accounted in the former times: the Villages and Towns as capable of the Word of God, as was the great and glorious Temple of Jerusalem: and what prerogative had the Feast of Tabernacles, but that the Word of God might be as necessary to be heard on the other Festivals, as it was on that? The law had first been given them on a Sabbath day, and therefore might be read unto them every Sabbath day. This might be pleaded in behalf of this alteration, and that great change which followed after, in the weekly Sabbaths; whereon the Law of God was not only read unto the people, such of them as inhabited over all judea; but publicly made known unto them, in all the Provinces and Towns abroad, where they had either Synagogues or habitations. God certainly had so disposed it, in his heavenly counsels, that so his holy Word might be more generally known throughout the World; and a more easy way laid open, for the admittance and receipt of the Messiah, whom he meant to send: that so Jerusalem and the Temple, might by degrees be lessened in their reputation; 
john 4. ●0.  and men might know that neither of them was the only place, where they ought to worship. This I am sure of, that by this breaking of the custom, although an institute of Moses, the Law was read more frequently, then in times of old: there being one other reading of it, publicly and before the people related in the thirteenth of Nehemiah, when it was neither Feast of Tabernacles, nor sabbatical year, for aught we find in holy Scripture. Therefore most like it is that it was the Sabbath, which, much about those times, began to be ennobled with the constant reading of the Word in the Congregation, First in Jerusalem, and after by degrees, in most places else, as men could fit themselves with convenient Synagogues, houses selected for that purpose, to hear the Word of God, and observe the same. Of which times, & of none before, 
Chap. 6. n 4.  those passages of Phil● & josephus before remembered, touching the weekly reading of the Law, and the behaviour of the people in the public places of assemblies; are to be understood and verified, as there we noted.  
(11) For that there was no Synagogue nor weekly reading of the Law, before these times; (besides what hath been said already) we will now make manifest. No Synagogue before these times, for there is neither mention of them in all the body of the old Testament; nor any use of them in those days, wherein there were no Congregations in particular places. And first there is no mention of them in the old Testament. For where it is supposed by some, that there were Synagogues in the time of David; and for the proof thereof they produce these words, 
Psal 74. ●.  they have burnt up all the Synagogues of God in the Land: the supposition and the proof are alike in firm. For not to quarrel the Translation, which is directly different from the Greek, and vulgar Latin, and somewhat from the former English: this Psalm, if writ by David, was not composed in reference to any present misery which befell the Church. There had been no such havoc made thereof in all David's time, as is there complained of. Therefore if David writ that Psalm, he writ it as inspired with the spirit of prophecy, and in the spirit of prophecy did reflect on those wretched times, wherein Antiochus laid waste the Church of God, and ransacked his inheritance. To those most probably must it be referred: the miseries which are there bemoaned, not being so exactly true in any other time of trouble, as it was in this. 
In Psal. 74.  Magis probabilis est conjectura, ad tempus Antiochi referri has querimonias, as Calvin notes it. And secondly, there was no use of th●m before, because no reading of the Law in the Congregation, of ordinary course, and on the Sabbath days. For had the Law been read unto the people every Sabbath day, we either should have found some Commandment for it, or some practice of it: but we meet with neither. Rather we find strong arguments to persuade the contrary. We read it of jehosaphat, 
2. Chron. 17. 7.  that in the third year of his reign he sent his Princes, Ben-hail, and Obadiah, and Zechariah, and Nathaneel, and Micaiah, to teach in the Cities of judah. These were the principal in Commission; and unto them he joined nine Levites, and two Priests to bear them company; & to assist them. It followeth, 
Verse 9  And they taught in judah, and had the book of the Law of the Lord with them, and they went about throughout all the Cities of judah, and taught the people. And they taught in judah, and had the Book of the Law with them? This must needs be an needless labour, in case the people had been taught every Sabbath day: or that the Book of the Law had as then been extant, and extant must it be, if it had been read) in every Town and Village over all judaea. Therefore there was no Synagogue, no reading of the Law every Sabbath day, in Ie●●sophats time. 
2. Kings 22.  But that which follows of josiah, is more full than this. That godly Prince intended to repair the Temple, and in pursuit of that intendment, Hilkiah the Priest, to whom the ordering of the work had been committed; found hidden an old Copy of the Law of God, which had been given unto them by the hand of Moses. This Book is brought unto the King, and read unto him; And when the King had heard the words of the Law, 
Verse 11.  he rend his clothes. And not so only, but he gathered together all the Elders of judah and Hi●rusalem, 
Chap. 23. 1, 2.  and read in their ears all the words o● the Book of the Covenant, which was found in the house of the Lord. Had it been formerly the custom, to read the Law each Sabbath unto all the people: it is not to be thought that this good King I●siah, could possibly have been such a stranger to the Law, of God; or that the finding of the Book had been related for so strange an accident, when there was scarce a Town in judah, but was funished with them. Or what need such a sudden calling of all the Elders, and on an extraordinary time, to hear the Law; if they had heard it every Sabbath, and that of ordinary course? Nay, so fare were they at this time, from having the Law read amongst them every weekly Sabbath, that as it seems, it was not read amongst them in the sabbath of years, as Moses had before appointed. For if it had been read unto them once in seven years only; that virtuous Prince had not so soon forgotten the content● thereof. Therefore there was no synagogue, no weekly reading of the law, in josiahs' days. And if not then, and not before, than not at all till Ezras time. The finding of the book of God before remembered, is said to happen in the year 3412. of the world's creation: not forty years before the people were led Captives into Babylon; in which short space, the Princes being careless, and the times distracted, there could be nothing done that concerned this business. Now from this reading of the Law in the time of Ezra, unto the Council holden in Jerusalem, there passed 490. years, or thereabouts. Antiquity sufficient to give just cause to the Apostle, there to affirm, that Moses in old time in every City had them that preached him, 
Act. 15. ●1.  being read in the Synagogues every Sabbath day. So that we may conclude for certain, that till these times wherein we are, there was no reading of the Law unto the people on the Sabbath days: and in these times, when it was taken up amongst them, it was by Ecclesiastical institution only, no divine authority.  
(12) But being taken up, on what ground soever, it did continue afterwards, though perhaps sometimes interrupted, until the final dissolution of that Church and State: and therewithal grew up a liberty of interpretation of the holy words, which did at last divide the people into sects and factions. Petrus Cunaeus doth affirm, that howsoever the Law was read amongst them in the former times, 
De republs. l. 2. ca 17.  either in public or in private; yet the bare text was only read, without gloss or descant. Interpretatio magistrorum, commentatio nulla. But in the second Temple, when there were no Prophets, than did the Scribes and Doctors begin to comment, and make their several expositions on the holy Text: Ex quo natae disputationes & sententiae contrariae; from whence, saith he, sprung up debates, and doubtful disputations. Most probable it is, that from this liberty of interpretation, sprung up diversity of judgements, from whence arose the several sects of Pharisees, Essees and Sadduces, who by their difference of opinions did distract the multitude, and condemn each other. Of whom, and what they taught about the Sabbath, we shall see next Chapter. Nor is it to be doubted, but as the reading of the Law, did make the people more observant of the Sabbath, than they were before: so that libertas prophetandi, which they had amongst them, occasioned many of those rigours, which were brought in after. The people had before neglected the sabbatical years, but now they carefully observed them. 
I●seph. Antony's li. ●1. ca ul●.  So carefully that when Alexander the Great being in jerusalem anno 3721, commanded them to ask some boon, wherein he might express his favour and love unto them: the high Priest answered for them all, that they desired but leave to exercise the ordinances of their forefathers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that each seventh year might be free from tribute; because their lands lay then untilled. But then again, the liberty and variety of interpretation, bred no little mischief. For where in former times, according to Gods own appointment, th● Sabbath was conceived to be a day of rest, whereon both man and beast might refresh themselves, and be the more enabled for their ordinary labours: by canvasing some Texts of Scripture, and wring blood from thence instead of comfort, they made the Sabbath such an yoke, as was insupportable. Nor were these weeds of doctrine very long in growing. Within an hundred years, and less, after Nehemiah, the people were so fare from working on the Sabbath day; (as in his time we see they did, and hardly could be weaned from so great a sin:) but thought it utterly unlawful to take sword in hand, yea though it were to save their liberty, and defend Religion. A folly, which their neighbour Ptolemy, 
I●s●ph. Ant. li. 12. c. 1.  the great King of Egypt, made especial use of. For having notice of this humour, as it was no better, he entered the City on the Sabbath day, under pretence to offer sacrifice; and presently without resistance surprised the same: the people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not laying hand on any weapon, or doing any thing in defence thereof; but sitting still, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an idle slothfulness, suffered themselves to be subdued by a Tyrant Conqueror. This happened Ann. M. 3730. And many more such fruits of so bad a doctrine, did there happen afterwards: to which now we hasten.   

CHAP. VIII.  
What doth occur about the Sabbath from the Maccabees, to the destruction of the Temple.  
(1) The jews refuse to fight in their own defence upon the Sabbath; and what was ordered thereupon. (2) The Pharisees, about these times, had made the Sabbath burdensome by their Traditions. (3) Jerusalem twice taken by the Romans, on the Sabbath day. (4) The Romans, many of them, judaize, and take up the Sabbath: as other Nations did by the jews example. (5) Augustus Caesar very gracious to the jews, in matters that concerned their Sabbath. (6) What our Redeemer ta●ght, and did, to rectify the abuses of, and in the Sabbath. (7) The final ruin of the Temple, and the jewish ceremonies on a Sabbath day. (8) The Sabbath abrogated with the other Ceremonies (9) Wherein consists the Christian Sabbath, mentioned in the Scriptures and amongst the Fathers. (10) The idle and ridiculous niceties of the modern jews, in their Parasceves, and their Sabbaths conclude the first part.  
(1) We shown you in the former Chapter, how strange an alteration had been made in an hundred years, touching the keeping of the Sabbath. The people hardly at the first restrained from working, when there was no need; and after easily induced to abstain from fight, though tending to the necessary defence both of their liberty and Religion. Of so much swi●ter growth is superstition, then true piety. Nor was this only for a fit, as easily laid aside, as taken up; but it continued a long time, yea and was every day improved: it being judged, at last, unlawful to defend themselves, in case they were assaulted on the Sabbath day. Antiochus Epiphanes the great King of Syria, intending utterly to subvert the Church and Commonwealth of judah, 
1. Mac. 1.  did not alone defile the Sanctuary, by shedding innocent blood therein: but absolutely prohibited the burnt-offerings and the sacrifices, commanding also that they should profane the Sabbaths, and the festival days. So that the Sanctuary was laid waste, the holy days turned into mourning, and the Sabbath into a reproach, as the story tells us: some of the people so fare yielding through fear and faintness, that they both offered unto Idols, and profaned the Sabbaths, as the King commanded. But others, who preferred their piety, before their fortunes, went down into the wilderness, and there hid themselves in caves and other secret places. Thither the enemies pursued them, and finding where they were in covert, assailed them on the Sabbath day, the jews not making any the least resistance, 
joseph. li. 12. ca 8.  no not so much as stopping up the mouths of the Caves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a● m●n resolved not to offend against the honour of the Sabbath, in what extremity soever. These men were certainly more persuaded of the morality of the sabbath, than David or Elijah in the former times: and being so persuaded, thought it not fit to fly or fight upon that day; no, though the supreme law of nature, which was the saving of their lives did call them to it. Tantum religio p●tuit suadere malorum, in the Po●ts language. Bu● ●attathias, one of the Priests, a man that durst as much ●s any in the cause of God, and had not been infected with those dangerous fancies; taught those that were about him a more saving doctrine: Assuring them that they were bound to fight upon the sabbath, if they were assaulted. For otherwise, if that they scrupulously observed the law, in such necessities: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they would be enemies to themselves, and finally be destroyed both they and their Religion. It was concluded thereupon, 
●. Macc. 2.  that whosoever came to make battle with them on the Sabbath day, they would fight against him: and afterwards it held for currant, as josephus tells us, that if necessity required they made no scruple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to fight against their enemies on the Sabbath day. Yet by josephus' leave, it held not long, as he himself shall tell us in another place: what time, the purpose of this resolution was perverted quite, by the nice vanities of those men, who took upon them to declare the meaning of it. But howsoever it was with those of jewrie, such of their Countrymen as dwelled abroad amongst other Nations, made no such scruple of the Sabbath, but that they were prepared, if occasion were, as well to bid the battle, as to▪ expect it: as may appear by this short story, which I shal● here present in brief, leaving the Reader to josephus for the whole at large. Two brethren, Asinaeus, and Anilaeus, borne in Nearda, in the territory of Babylon, began to fortify themselves, and commit great outrages: which known, the Governor of Babylon prepares his forces to suppress them. Having drawn up his Army, he lays in ambush near a marish: and the next day, which was the Sabbath, (wherein the jews did use to rest from all manner of work) making account that without stroke stricken, they would yield themselves, he marched against them ●aire and softly, to come upon them unawares. But being discovered by the scouts of Asinaeus, it was resolved amongst them to be fare more safe, valiantly to behave themselves in that necessity, yea though it were a breaking of the very Law; then to submit themselves, and make proud the enemy. Whereupon all of them at once marched forth, and slaughtered a great many of the enemies; the residue being constrained to save themselves by a speedy flight. The like did Anilaeus, after; being provoked by Mithridates, another Chieftain of those parts. This happened much about the year 3957. that of the Maccabees before remembered, Ann. 3887. or thereabouts. Happy it was these brethren lived not in Indaea; for had they done so there, the Scribes and Pharisees would have taken an order with them, and cast them out of the Synagogues, if not used them worse.  
(2) For by this time those Sects which before we spoke of, began to show themselves, and disperse their doctrines. josephus speaks not of them till the time of jonathan, who entered on the Government of the jewish Nation, Ann. 3894. Questionless they were known and followed in the former times; though probably not so much in credit, their dictates not so much adored, as in the ages that came after. Of those the Pharisees were of most authority, being most active in their courses, severe professors of the Law, and such as by a seeming sanctity had gained exceedingly on the affections of the common people. The Sadduces were of less repute, (though otherwise they had th●ir dependants) as men that questioned some of the common principles: denying the resurrection of the dead, the hope of immortality. As for the Essees or Essens, they were a kind of Monkish men, retired and private; of fare more honesty than the Pharisees, but of fare less cunning: therefore their tendries not so generally received, or harkened after, as the others were. In matters of the Sabbath they were strict alike; but with some difference in the points wherein their strictness did consist. In this the Essee seems to go beyond the Pharisee, 
〈…〉  that they not only did abstain from dressing meat, and kindling fire upon the Sabbath, as probably the others did: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But unto them it was unlawful to remove a dish or any other vessel out of the place, wherein they found it, yea or to go aside to ease nature. And on the other side, the Pharisee in the multiplicity of his Sabbath-speculations, went beyond the Essee: all which were thrust upon the people, as prescribed by God, and grounded in his holy Law; the perfect keeping of the which seemed their utmost industry. There is a dictate in the Scripture, 
Exod. 16.  that No ●an go out of his place on the Sabbath day. This was impossible to be kept, according to the words and letter: therefore there must be some device to expound this Text, and make the matter feasible. Hereupon Achiba, Simeon, and Hillel, three principal Rabbins of these times, found out a shift to satisfy the Text, and yet not bind the people to impossible burdens. This was to limit out the Sabbaths journey, allowing them 2000 foot to stir up and down, for the ease and comfort of the body: by which devise they thought the matter well made up, the people happily contented, and the Law observed. This was the refuge of the jews, when afterwards the Christians pressed them with the not keeping of this. Text, R. A●hiba, Simeon, & Hillel magistri nostri tradiderunt nobis, ut bis mille pedes ambularemus in sabbato, 
Ad Algasium.  as Saint Hierome tells us. But this being somewhat of the least, they afterwards improved it to 2000 Cubits, then to three quarters of a mile, as before we noted: and this, with this enlargement too, that in their Towns and Cities they might walk as much and as fare as they listed, though as big as Nineveh. This Rab. Hillel above named, lived in the year 3928. which was some fifteen years after jonathans' death: and therefore to be reckoned of these times in the which we are. The other two, for aught we know, were his Coaetanei, and lived about the same times also. So for the other Text, Thou shalt not kindle fire on the Sabbath day, this also must be literally understood: and then comparing this with that in Exodus, Bake that which ye will bake to day; it needs must follow that no meat must be made ready on the Sabbath. We shown before, that generally the people did use to fast on the Sabbath day, till they came from Church, that so they might be more attended unto the reading of the Law: this might suggest a plausible pretence unto the Pharisee, to teach the people that they should forbear from dressing meat, that so their servants also might be present, when the Law was read. Hence came the saying used amongst them, Qui parat in parasceve, vescetur in Sabbato; he that doth cook it on the Eve, may eate upon the Sabbath. There is a Text in jeremy, 
Ch. 17. v. 〈◊〉.  expressly against bearing of burdens on the Sabbath day. This by the Christian Fathers is interpreted of the burden of sin. Custodit animam suam qui non portat pondera peccatorum in die quietis, & sabbati, as Saint Hierome hath it on the place. See the same Father also on the 58 of Esay; and Basil, on the first of the same Prophet. And certainly had God's intent been plain and peremptory, that whosoever did bear any burden on the Sabbath day, should never enter into the Kingdom of Heaven: our Saviour never had commanded the poor lame man, to take up his bed upon the Sabbath. But for the Pharisees, they have so dallied with this Text, that they have made both it and themselves ridiculous. For finding it impossible that men should carry nothing at all about them, to salve the matter they devised some nice absurdities. A man might wear no nailed shooed on the Sabbath day, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because the nails would be a burden: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that which a man did carry on one shoulder only was a burden to him; not what he carried upon both, as Origen informs us of them. So where they found it in the Law, that thou shall do no manner of work, they would have no work done, at all, no though it were to save one's life: neither to heal the wounded, or to cure the sick, both which they did object against Christ our Saviour; nor finally to take sword in hand, for the defence either of men's persons or their Country. And though their rigour herein had been overruled by Mattathias, and that it was concluded lawful to fight against their enemies on the Sabbath day; yet they f●und out a way to elude this order: teaching the people this, that they might fight that day against their enemies, if they were assaulted; but not molest them in their preparations, for assault and battery. This is now made the meaning of the former law, and this cost them dear. As good no Law at all, as so bad a Comment.  
(3) For when that Pompey warred against them, and besieged their Temple, he quickly found on what foot they halted; and did accordingly make use of the occasions, which they gave unto him. Had not the Ordinance of the Country, as josephus tells it, commanded us to keep the Sabbath, 
Antiq. jud. l. 14. c. 8.  and do no labour on that day: the Romans never had been able to have raised their Bulwarks. How so? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because the Law permits us to defend ourselves, in case at any time we are assailed, and urged to fight; but not to set upon them or disturb them, when they have other work in hand. Which when the Romans found, saith he, they neither gave assault, or proffered any skirmish on the Sabbath days, but built their Towers and Bulwarks, and planted Engines thereupon: and the next day put them in use against the jews. It seems they were not well resolved on the former point, whether they might defend themselves on the Sabbath day, 
Hist. l. 56.  though they were assaulted. For on that day it was, that Pompey took the City, and enslaved the people. So Dio tells us touching the use the Romans made of that advantage; adds for the close of all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that at the last they were surprised upon the Saturday, not doing any thing in their own defence. Strabo therein concurres with Dio, 
〈…〉  in making Saturday the day, but takes it for a solemn fast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein it is not lawful to do any work. And so it was a Fast indeed, but such a Fast as fallen that time upon the Sabbath. josephus tells us only that the Temple was taken in the third month, on a fasting day: 
Exerc. 16. 108.  which C●saubon conceives to be the seventh, and Scaliger the seventeenth of the month called Tamur; 
Em. Temp. edit. 2. l. 3.  but both agree upon it, that it was the Sabbath. As for their fasting on that day, it was permitted in this case, and in this case only, when as their City was besieged; as before we shown. Yet could not this unfortunate rigour be any warning to the jews; but needs they must offend again in the selfsame kind. For just upon the same day seven and twenty years, the City was again brought under by Sosius and Herod, who had then besieged it: in the same month, and on the same day, 
L. 14. ● 24. l 49.  as Ios●phus t●ls it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and on the day called Saturday, as Dion hath it. So fatal was it to the jews, to perish in the folly of their superstitions. The first of these two actions, is placed in Anno 3991. therefore the last, being just 27 years after, must be 4018 of the World's Creation, Augustus Caesar being then in the Triumvirate.  
(4) By means of these two victories, the jews being tributary to the Romans, began to find admittance into their Dominions; in many places of the which they began to plant, and filled at last whole Townships with their numerous Families. Scarce any City of good note in Syria, and the lesser Asia, wherein the jews were not considerable for their numbers; and in the which, they had not Synagogues for their devotions. So that the manner of their lives, and forms of their Religion being once observed: the Roman people, many of them, became affected to the rites of the jewish worship, and amongst other Ceremonies, to the Sabbath also. It was the custom of the Romans to incorporate all Religions into their own; and worship those Gods whom before they conquered: Et quos post cladem triumphatos colere co●perunt, in Minutius words. Therefore the marvel is the less, that they were fond of something in the jews religion; though of all others they most hated that, as most repugnant to their own. Yet many of them out of wantonness, and a love to novelties, began to stand upon the Sabbath; some would be also circumcised; and abstain from Swine's flesh; others use Candlesticks and Tapers, as they saw the jews. 
〈…〉  The Satirist thus scoffs them for it. 

Quidam sortiti metuentem Sabbata patrem,  
Nil praeter nubes & coeli numen adorant,  
Nec distare putant humana carne suillam,  
Qua pater abstinust: mox & praeputia ponunt.   

Some following him, the Sabbaths who devised,  
Only the Clouds and Sky, for Gods adore;  
Hating Swine's flesh, as they did man's before  
Cause he forbore it; and are circumcised.   Remember Persius taunteth them with their Sabbath recutita, as before we noted. Now as the Poet did upbraid them with Circumcision, and forbearing Swine's flesh: 
Epist. 95.  so Seneca derides them for the Sabbaths, and their burning Tapers on the same, as a thing unnecessary; neither the Gods being destitute of light, nor mortal men in love with smoke. Accondere aliquam lucernam sabb●●●● praecipiamus, quoniam nec lumine dii egent, & ne homines quidem delectantur fuligine. Nay, some of them bewail the same, and wish their Empire never had extended so fare as jewrie, that so the Romans might not have been acquainted with these superstitions of their Sabbaths. 

O utinam nunquam Iudaea subacta f●isset  
Pompeii bellis, 
〈◊〉.  Imperioque ●iti.  
Latius excisae gentis contagia serpunt,  
Vict●resque suos nati● victa pre●it.   

O would judaea never had been won  
By Pompey's armies, or Vespasians son.  
Their superstition spreads itself so fare,  
That they give Laws unto the Conqueror.    
Nor were the Sabbaths entertained only in Rome itself. Some, in almost all places of their Empire, were that way inclined; as Seneca most rightly noted. Eo usque sceleratissimae gentis consuetudo invaluit, ut per omnes jam tarras recepta sit, & victi victoribus leges dederunt. Saint Augustine so reports him in his sixth Book de civitate. 
Cap. 1●.  And this is that, 
De mund. opie.  which Philo means when as he calls the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the general Festival of all people: when he sots up this challenge against all the World, 
De vita Mos. l. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; etc. What man is there in all the World, who doth not reverence this our holy Sabbath, which bringeth rest and ease to all sorts of Men, Masters and Servants, bond and free, yea, to the very bruit beasts also. Not that they knew the Sabbath by the light of nature, or had observed the same in all ages past; but that they had admitted it in Philos time, as a jewish ceremony. For let josephus be the Comment upon Philo's Text, and he will thus unfold his meaning. The Laws, saith he, established amongst us, have been imitated of all other Nations: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yea, 
L. 2. cont. Apron  and the common people did long since imitate our piety. Neither is there any Nation Greek or Barbarous, to which our use of resting on the seventh day hath not spread itself: who also keep not Fasting days, and Lamps with lights; and many of those Ordinances about meats and drinks, which are enjoined us by the Law. So fare josephus.  
(5) These Romans, and what other Nations they were soever which did thus judaize about the Sabbath; were many of them Proselytes, of the jews, such as had been admitted into that Religion: for it appears that they did also worship the God of Heaven, and were circumci●● cumcised, and abstained from Swine's flesh. Otherwise we may well believe that of their own accord they had not bound themselves so generally to observe the Sabbath, being no parts nor members of the jewish state: considering that such strangers as lived amongst them, not being circumcised nor within the Covenant, were not obliged so to do. 
In Exod. ●0. qu. 14.  Tostatus tells us of two sorts of strangers amongst the jews. The first, qui adveniebat de Gentilitate & convertebatur ad judaismum, etc. who being originally of the Gentiles had been converted to the religion of the jews, and was circumcised, and lived amongst them: and such were bound, saith he, to observe the Sabbath, & omnes observantias legis, and all other rites of the Law of Moses. This is evident by that in the twelfth of Exodus, where it is said, that every manservant bought with money, when he was circumcised should eat the passover: but that the foreigner and hired servant (conceive it not being circumcised) might not eat thereof. The other sort of strangers, were such as lived amongst them only for a certain time, to trade and traffic or upon any other business of what sort soever. And they, saith he, were not obliged by the Commandment to keep the Sabbath, quia non poterant cogi ad aliquam observantiam l●galem, nisi vellent accipere circumcisionem: because they could not be constrained to any legal ordinance, except they would be circumcised, which was the door unto the rest. Finally, he resolves it thus, that by the stranger within their gates, which by the Law were bound to observe the Sabbath, were only meant such strangers de gentilitate ad judaismum conversi, which had renounced their Gentilism, and embraced the Religion of the jews. And he resolved it so, no doubt, according to the practice of the jews, amongst whom he lived; and to the doctrine of their Rabbins, amongst whose writings he was very conversant. Lyra himself a jew, and therefore one who knew their customs as well as any, doth affirm as much, and tells us that the stranger, in the Law intended, Gentilis est conversus ad ritum judaeorum, is such a stranger as had been converted to the jewish Church. And this may yet appear, in part, by the present practice of that people, who though themselves milk not their Kine on the Sabbath day, 
Buxdo●f. Sy●agog. c. 1●.  permissum est & iis ut die Sabbatino dicant Christiano, etc. Yet they may give a Christian leave to perform that office; and then to buy the milk of him for a toy, or trifle. Add here what formerly w●● noted of their Servants. Of whom we told you out of Rabbi Maimony, 
Ch. 3. n. 1.  that if they were not circumcised or baptised, they were as sojourning strangers, and may do work for themselves openly on the Sabbath, as any of the Israelites might on a working day. By which it seems that strangers, yea, and servants too, in case they were not circumcised, or otherwise initiated into their Churches were not obliged to keep the Sabbath▪ Which plainly shows that by the jews themselves, the keeping of the Sabbath was not taken for a moral Law; or to concern any but themselves and those of their religion only. For had they took it for a part of the Law of Nature, as universally to be observed as any other; they had not suffered it to be broke amongst them, before their faces, and that without control or censure: no more, than they would have permitted a sojourning stranger to blaspheme their God, or publicly to set up Idolatry, or without punishment to steal their goods, or destroy their persons. The rather since their Sabbath had prevailed to fare, as to be taken up with other parts of their religion, in many principal Cities of the Roman Empire: or otherwise by way of imitation, so much in use among the Gentiles▪ And this I have the rather noted in this place and time, because that in these times the Country of the jews was most resorted to by all sorts of strangers; and they themselves in favour with the Roman Emperors.  
(5) Indeed these customs of the jews did fly about the Roman Empire with a swifter wing, by reason of that countenance which great Augustus Caesar did show both to the men, 
P●●●lo, leg ad Caium.  and unto their Sabbath. First, for the men, he did not only suffer them to enjoy the liberty of conscience in their own Country, and there to have their Synagogues and public places of assembly, as before they had: but he permitted them to inhabit a great part of Rome, and there to live according to their Country laws▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet, saith he, he knew that they had their Prose●chas, or Oratories; that they assembled in the same, especially on the holy Sabbaths; & finally, that there they were instructed in their own religion. Then for the Sabbath, the jews had anciently been accustomed, not to appear in judgement either upon the Sabbath day, or the Eve before. Augustus doth confirm this pri●iledge, 
jos. Antiq l. 16. c 10.  bestows upon their Synagogues, the prerogative of Sanctuary, enables them to live according to the Laws of their own Country; and finally threatneth severe punishment on those, which should presume to do any thing against his Edict. The tenor of which Edict is as followeth. C●●sar Augustus Pont. Max. Trib. Pleb. 〈…〉 gens semper ●●da & grata fuit populo Rom. &c placet mihi de 〈◊〉 Senatus sententia, eos propriis uti legibus & ritibus, quibus utebantur tempore Hyr●ani Pontifici● Dei ma●im●▪ & eorum ●anis jus Asyli maner●, etc. ●eque cogi ad pr●standa v●dimonia sabbatis, aut pridie sabbatorum, post h●ram nonam in Parasceve. Q●id si quis contra decretum ●●sus fuerit, gravi poena m●●ctabitur. This Edict was set forth Anno 4045. and after many of that kind were published in several Provinces, by Mark Agrippa, Prov●st General under C●●sar: as also by Norbanus ●laccus, and julius Antonius, Proconsul's at that time; whereof see josephus. Nay, 
Phil. legate▪ ad C●i●m.  when the jews were grown so strict, that it was thought unlawful either to give, or take an alms on the Sabbath day: Augustus▪ ●or his part, was willing not to break them of it▪ yet so to order and dispose his bounties, that they might be no loser's by so fond a strictness. For whereas he did use to distribute monthly a certain donative, either in money or in corn: this distribution sometimes happened on the Sabbath days, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Philo hath it, whereon the jews might neither give nor take, neither indeed do any thing that did tend to sustenance. Therefore, saith he, it was provided that their proportion should be given them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on the next day after, that so they might be made partakers of the public benefit. Not give nor take an Alms on the Sabbath day? Their superstition sure was now very vehement; seeing it would not suffer men to do the works of mercy, on the day of mercy. And therefore it was more than time, they should be sent to school again, to learn this lesson; I will have mercy and not sacrifice.  
(6) And so indeed they were sent unto School to him, who in himself was both the teacher and the truth. For at this time our Saviour came into the world. And had there been no other business for him to do: this only might have seemed to require his presence; viz. to rectify those dangerous errors, which had been spread abroad in these latter times, about the Sabbath. The service of the Sabbath, in the congregation, he found full enough. The custom was, to read a Section of the law, out of the Pentate●ch or five books of Moses; and after to illustrate, or confirm the same, out of some parallel place amongst the Prophets. That ended, if occasion were, and that the Rulers of the Synagogue did consent unto it, there was a word of exhortation made unto the people, conducing to obedience and the works of piety. So fare it is apparent by that passage in the Acts of the Apostles touching Paul, 
Ch●p. 13. 1●.  and Bar●abas: that being at Antioch in Pisidia, on the Sabbath day, after the reading of the Law and Prophets▪ the Rulers of the Synagogue fent unto them, saying, Ye men and brothers, if ye have any word of exhortation to speak unto the people, dicite, say on. As for the Law (I note th●s only by the way) they had divided it into 54▪ Sections, which they read over in the two and fifty sabbaths: joining two of the shortest, twice, together, that so it might be all read over within the year; beginning on the sabbath which next followed, the feast of Tabernacles, ending on that which came before it. So fare our Saviour found no fault, but rather countenanced and confirmed the custom, by his gracious presence, and example. But in these rigid vanities, and absurd traditions, by which the Scribes and Pharisees had abused the sabbath, and made it of an ease to become a drudgery; in those he thought it requisite to detect their follies, and ease the people of that bondage, which they in their proud humours had imposed upon them. The Pharisees had taught that it was unlawful on the sabbath day, either to heal the impotent, or relieve the sick, or feed the hungry: but he confutes them in them all, both by his Acts, and by his disputations. Whatever ●e maintained by argument, he made good by practice. Did they accuse his followers of gathering corn upon the Sabbath, being then an hungered? he let's them know what David did in the same extremity. Their eating, or their gathering on the Sabbath day, take you which you will, was not more unblamable, nay not so unblamable by the law; as David's eating of the shewbread; which plainly was not to be eat by any, but the Priest alone. The ●ures he did upon the Sabbath, what were they more than which themselves did daily do, in laying salves unto those Infants, whom on the Sabbath day they had circumcised. His bidding of the impotent man to take up his bed, and get him gone, which seemed so odious in their eyes▪ was it so great a toil, as to walk round the walls of Hiericho, and bear the Ark upon their shoulders? or any greater burden to their idle backs, then to lift up the ●xe, and set him free out of that dangerous ditch, into the which the hasty ●east might fall aswell upon the Sabbath, as the other days? Should men take care of oxen and not God of man? Not so. The Sabbath was not made for a lazy idol, which all the Nations of the world should fall down, and worship: but for the ease and comfort of the labouring man, that he might have some time to refresh his spirits. Sabbatum propter hominem factum est, the Sabbath, saith our Saviour, was made for man; man was not made to serve the Sabbath. Nor had God so irrevocably spoke the word, touching the sanctifying of the Sabbath, that he had left himself no power to repeal that Law; in case he saw the purpose of the Law perverted: the Son of man, even he that was the Son both of God and Man, being Lord also of the Sabbath. Nay it is rightly marked by some, that Christ our Saviour did more works of charity on the Sabbath day, than all days else. Zanchius observes it out of Irenaeus, 
In Mandate ●.  Saepius multo Christum in die Sabbati praestitisse opera charitatis, quam in aliis diebus; and his note is good. Not that there was some urgent and extreme necessity; either the Cures to be performed that day, or the man to perish. For if we look into the story of our Saviour's actions, we find no such matter. It's true, that the Centurion's son, and Peter's mother in law, were even sick to death: and there might be some reason in it, why he should haste unto their Cures on the Sabbath day. But on the other side, the man that had the withered hand, Matth. 13. and the woman with her flux of blood eighteen years together, Luk. 13. he that was troubled with the dropsy, Luk. 14. and the poor wretch which was afflicted with the palsy, joh. 5. in none of these was found any such necessity, but that the cure might have been respited to another day. What then? Shall it be thought our Saviour came to destroy the Law? No. God forbidden. Himself hath told us, that he came to fulfil it rather. He came to let them understand the right meaning of it, that for the residue of time wherein it was to be in force, they might no longer be misled by the Scribes and Pharisees, and such blind guides as did abuse them. Thus have I briefly summed together, what I find scattered in the writings of the ancient Fathers: which who desires to find at large, may look into Ire●aeus, li. 4. ca 19 & 20. Origen. in Num▪ hom. 23. Tertull. li. 4. contr. Martion. Athanas. hom. de Sement. p. 10●1. & 1072. edit. gr. lat. Victor Antioch▪ cap. 3. in Mar●um. Chrysost. hom. 39 in Matth. 12. Epiphan. li. 1. haeres. 30. n. 32. Hierom. in Matth. 12. Ambros. in cap. 3. Luk. li. 3. Augustin. count. Faustum. li. 16. ca 28. & lib. 19 ca 9 to descend no lower. With one of which last Fathers sayings, 
Cont. Adimant. ca 2.  we conclude this list, Non ergo Dominus rescindit Scripturam Vet. Test, sed cogit intelligi. Our Saviour's purpose, saith the Father, was not to take away the Law, but to expound it.  
(7) Not then to take away the Law; it was to last a little longer. He had not yet pronounced, Consummatum est, that the Law was abrogated. Nor might it seem so proper for him, to take away one Sabbath from us, which was rest from labour; until he had provided us of another, which was rest from sin. And to provide us such a Sabbath was to cost him dearer, than words and arguments. He healed us by his word before. Now he must heal us by his stripes, or else no entrance into his rest, the eternal Sabbath. Besides the Temple stood as yet, and whilst that stood, or was in hope to be rebuilt, there was no end to be expected of the legal ceremonies. The Sabbath, and the Temple did both end together; and which is more remarkable, on a Sabbath day. The jews were still sick of their old disease, and would not stir a foot on the Sabbath day, beyond their compass: no, though it were to save their Temple, and in that their Sabbath. or whatsoever else was most dear unto them. Nay they were more superstitious now, than they were before. For whereas in the former times it had been thought unlawful, to take arms and make war on the Sabbath day, 
Ios●ph. de bello. li. 4. ca 4.  unless they were assaulted and their lives danger: now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was pronounced unlawful even to treat of peace. A fine contradiction. Agrippa laid this home unto them, when first they entertained a rebellious purpose against the Romans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
Id. li. 2. c. 1●.  If you observe the custom of the Sabbaths, and in them do nothing, it will be no hard matter to bring you under: for so your Ancestors found in their wars with Pompey, who ever deferred his works until that day, wherein his enemies were idle and made no resistance. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If on the other side you take arms that day, than you transgress your country laws, yourselves▪ and so I see no cause why you should rebel. Where note, Agrippa calls the sabbath, a custom, and their Country law; which makes it evident that they thought it not any L●w of Nature. Now what Agrippa said, did in fine fall out: the City being taken on the sabbath day, as jos. Scaliger computes it; or the Parasceve of the sabbath, as Rab. joses hath determined. Most likely that it was on the sabbath day itself. For Dion speaking of this war, and of this taking of the City, 
Lib 65.  concludes it thus. 
Lib 65.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jerusalem, saith he, was taken on the Saturday, which the jews most reverence till this day. Thus fell the Temple of the jews, and with it all the ceremonies of the Law of Moses. 
Demonst. l. 1. c. 6  Since when, according as Eusebius tells us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. It is not lawful for that people, either to sacrifice according to the law, or to build a Temple, or erect an Altar, to consecrate their Priests, or anoint their Kings: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or finally to hold their solemn assemblies, or any of their Festivals ordained by Moses.  
(8) For that the sabbath was to end with other legal ceremonies, is by this apparent, first that it was an institute of Mosos, and secondlly an institute peculiar to the jewish Nation; both which we have already proved: and therefore was to end with the law of Moses, and the state of jewrie. Father's there be good store, which affirm as much: some of the which shall be produced to express themselves, that we may see what they conceived of the abrogation of the Sabbath. And first for justin Martyr, it is his chief scope and purpose in his conference with Trypho; 
Dial. cum Tryp●on.  to make it manifest and unquestionable, that as there was no use of circumcision before Abraham's time, nor of the Sabbath until Moses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●o neither is there any use of them at this present time: that as it took beginning then, so it was now to have an end. T●rtullian in his argument against the Marci●●●●es, draws out this conclusion, 
Adu. Marc. l 2.  Ad ●empus & praesentis cause nec●ssitatem convaluisse, non ad perpetui temporis observationem; that God ordained the Sabbath upon spe●iall reasons, and as the times did then require, not that it should continue always. 
Hom. de Sab. & circum.  S. Atha●●si●s thus discourseth. When God, saith he, had finished the first creation, he did betake himself to rest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and therefore those of that creation did celebrate their Sabbath on the seventh day. But the accomplishment of the new-creature hath no end at all, and therefore God still worketh, as the Gospel teacheth. Hence is it, that we keep no Sabbath, as the ancients did, expecting an eternal Sabbath, which shall have no end. That of S. Ambrose, Synagoga diem observat; ecclesia immortalitatem, comes most near to this. 
Epist. 72. l. 9  But he that speaks most fully to this point, is the great S. Austin, what he saith, shall be delivered under three several heads. First, that the Sabbath is quite abrogated; Tempore gratiae revelatae, observatio illa Sabbati, quae unius di●i vacatione figurabatur, ablata est ab observatione fidelium: The keeping of the Sabbath is taken utterly away in this time of Grace. De Gen. ad lit. l. 4. c. 13. See the like, ad Boni●ac. l. 3. Tom. 7. contr. Faust. Man. l. 6. c. 4. Qu. ex N. Test 69. Secondly, that the Sabbath was not kept in the Church of Christ; In illis decem praeceptis, excepta sabbati observatione, dicatur mihi quid non sit observandum a Christiano. de sp. & lit. c. 14. What is there (saith the Father) in all the Decalogue, except the keeping of the sabbath, which is not punctually to be observed of every Christian. More of the like occurs ●e Genesi contr. Manich. l. 1. c▪ 22. contr. Adimant. ca 2. Qu. in Exod. l. 2 qu. 173. And thirdly, that it i● not lawful for a Christian to observe the sabbath. 
De V●●. 〈◊〉 c. 3.  For speaking of the law, how it was a pedagogue to bring us unto the knowledge of Christ, he adds, that in those institutes and ordinances, Quibus Christianis uti fas non est, quale est sab●atum, circumcisio, sacrificia, etc. which are not lawful to be used by any Christian, such as are the sabbath, circumcision, sacrifices, and such other things; many great mysteries were contained. And in another place, Quisquis diem illum observat, sicut litera fonat, 
D● Sp. & l. ●. c. 14.  carnaliter sapit. Sapere autem secundum carnem mors est. He that doth literally▪ keep the sabbath, savours of the flesh: but to savour of the flesh is death: Therefore no sabbath to be kept by the sons of life.  
(9) No Sabbath to be kept at all? We affirm not so. We know there is a Christian Sabbath, a Sabbath figured out unto us in the fourth Commandment, which every Christian man must keep, that doth desire to enter into the rest of God. This is that Sabbath which the Proph●t Isaiah hath commended to us. Blessed is the man that keepeth the sabbath from polluting it. Quid autem sabbatum est quod praecipit observandum, etc. What sabbath is it, saith S. Hierome, that is here commanded. The following words, saith he, will inform us that, keeping our hands from doing evil. This is the sabbath here commanded, Si bona faciens quiescat a malis, if doing what is good we do rest from sin. Nor was this his conceit alone; the later writers of expound it. The Prophet in this place, saith Ryvet, 
In Decalog.  thus prophecies of the Church of Christ, Blessed is the man that keepeth the sabbath from polluting it, and keepeth his hands from doing any evil. Vbi custodire sabbatum in Ecclesia Christiana, est custodire manus suo● à malo. And in these words, saith he, to keep a sabbath in a Christian Church, is only to preserve our hands from doing evil. The like spiritual sabbath doth the man of God prescribe unto us, in the 58. Chapter of his book. If thou turn away thy foot from the sabbath, 
Verse ●3. 14.  from doing thy pleasure on my holy day, etc. not doing thine own way, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, etc. What saith S. Hierome unto this? It must be understood, saith he, spiritually. Ali●quin si haec tantum prohibentur in sabbato, 
In lo●●m▪  ergo in aliis sex diebus tribuit ur nobis libertas delinque●di. For otherwise, if those things above remembered, are prohibited only on the sabbaths, than were it lawful for us on the other days, to follow our own sinful courses, speak our own idle words, and pursue our own voluptuous pleasures; which were most foolish to imagine. And so saith Ryvet too for the modern writers, Perpetuam ab omnibus operibus nostris vitiosis cessationem, etc. 
In Decalog.  That everlasting rest from all sinful works, which is begun in this life, here; and finished in the life to come; is signified and represented by those words of Isaiah, ca 58. They therefore much mistake these Texts, and the meaning of them, who grounding thereupon, forbidden all manner of recreations and lawful pleasures, on their supposed sabbath day; as being utterly prohibited by God's holy Prophet. 
M ●●mon. ap. Ai●s. in Ex▪ 20.  The jews did thus abuse this Scripture, in the times before: and made it an unlawful matter, for any man to walk into the fields, or to see his gardens on the sabbath day; either to mark what things they wanted, or how well they prospered: because this was to do his own pleasure, and so forbidden by the Prophet. But those that understand the true Christian sabbath, apply them to a better purpose; as was showed before. And for the Christian sabbath, what it is, and in what things it doth consist, besides what hath been said already, we shall add something more from the ancient Fathers. If any man, saith justin Martyr, that hath been formerly a perjured person, 
Dial. ●um T●yphon.  a deceiver of his Neighbours, an incontinent liver, reputes him of his sins, and amends his life: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that man doth keep a true and holy Sabbath to the Lord his God. See to this purpose also, Clemens of Alexandria, Strom. l. 4. So Origen, 
Tracked 19 in Math.  Omnis qui vivit in Christo semper in sabbatis vivit; That man, whose life is hid with Christ in God, keeps a daily Sabbath. See to that purpose, Hom. 23. in Numbers. 
H●m. ●5.  Macarius tells us also that the Sabbath given from God by Moses, was a Type only and a shadow of that real Sabbath, 
Hom. 39 in Math. 12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, given by the Lord unto the soul. More fully Chrysostome, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. What use, saith he, is there of a Sabbath to him whose conscience is a continual feast, to him whose conversation is in Heaven. For now we feast it every day, doing no manner of wickedness, but keeping a spiritual rest, holding our hands from covetousness, our bodies from uncleanness. What need we more? The Law of righteousness contains ten Commandments. The first, to know one God; the second to abstain from Idols; the third not to profane God's Name; 
Home 49. in Ma●h. 24.  the fourth Sabbatum celebrare spirituale, to keep the true spiritual Sabbath, etc. So he that made the Opus imperfectum, on Saint Matthews Gospel. Saint Augustine finally makes the fourth Commandment, 
De conven. 10. p●aec & 10. p●a●arum.  so fare as it concerns us Christians to be no more than requies cordis, & tranquillitas mentis quam facit bona conscientia, the quiet of the heart, and the peace of mind, occasioned by a good conscience. Of any other Sabbath to be looked for now, the Fathers utterly are silent: and therefore we may well resolve, there is no such thing.  
(10) Yet notwithstanding this, the jews still dote upon their Sabbath, and that more sottishly, and with more superstition fare then they ever did. A view whereof I shall present, and so conclude the first part of this present argument. And first for the Parasceves or their Eaveses, Buxdorfius thus informs us of their vain behaviour. Die Veneris singuli ungues de digitis abscindunt, etc. On Friday in the afternoon they pair their nails, and whet their knives, 
Synag. Iu●●. c. 10  and lay their holyday-clothes in readiness for the reception of Queen Sabbath, for so they call it: and after lay the cloth, and set on their meat, that nothing be to be done upon the morrow. About the evening goes the Sexton from door to door, commanding all the people to abstain from work, and to make ready for the Sabbath. That done they take no work in hand. Only the women, when the Sun is near its setting, light up their Sabbath-lamps in their dining rooms; and stretching out their hands towards them, give them their blessing and departed. To morrow they begin their Sabbath very early, and for entrance thereunto, array themselves in their best clothes, and their richest jewels: it being the conceit of Rabbi Solomon, that th● memento in the front of the fourth Commandment was placed there especially, to put the jews in mind of their holiday Garments. Nay so precise they are in these preparations, and the following rest, that if a jew go forth on Friday, and on the night falls short of home more than is lawful to be travailed on the Sabbath day, there must he set him down, and there keep his Sabbath; though in a Wood, or in the Field, or the highway side; without all fear of wind or weather, of Thiefs or Robbers; without all care also of meat and drink. Periculo la●ronum praedonumque omni, penuria item omni cibi potusque neglectis, as that Author hath it. For their behaviour on the Sabbath, and the strange niceties where with they abuse themselves, he describes it thus. 
Id. cap. 11.  Equus aut asinus Domini ipsius stabulo exiens, froenum aut capistrum non aliud quicquam portabit, etc. An horse may have a bridle or an halter to lead, not a saddle to lead him: and he that leadeth him must not let it hang so lose, that it may seem he rather carrieth the bridle, then leads the Horse. An Hen must not wear her hose sowed about her leg. They may not milk their Kine, nor eat any of the milk though they have procured some Christian to do that work, unless they buy it. A Taylour may not wear his Needle sticking on his sleeve. The lame may use a staff, but the blind may not. They may not burden themselves with Clogs or Pattens, to keep their feet out of the dirt: nor rub their Shoes, if foul, against the ground; but against a wall: nor wipe their dirty hands with a cloth or Towel; but with a Cows or Horse's tail they may do it lawfully. A wounded man may wear a plaster on his sore, that formerly was applied unto it: but if it fall off, he may not lay it on anew, or bind up any wound that day, nor carry money in their purses, or about their clothes. They may not carry a fan or flap to drive away the Flies. If a Flea bite, they may remove it, but not kill it; but a Louse they may: yet Rabbi Eliezer thinks one may as lawfully kill a Camel. They must not fling more Corn unto their Poultry then will serve that day: lest it may grow by lying still, and they be said to sow their Corn upon the Sabbath. To whistle a tune with ones mouth, or play it on an instrument, is unlawful utterly: as also to knock with the ring or hammer of a door; or knock one's hand upon a table, though it be only to still a child. So likewise, to draw letters either in dust or ashes, or on a wet board is prohibited; but not to fancy them in the air. With many other infinite absurdities of the like poor nature; wherewith the Rabbins have been pleased to afflict their brethren, and make good sport to all the World, which are not either jews, or jewishly affected. Nay, to despite our Saviour, as Buxdorfius tells us, they have determined since, that it is unlawful to lift the Ox or Ass out of the ditch; which in the strictest time of the Pharisaical rigours, was accounted lawful. Indeed the marvel is the less, that they are so uncharitable to poor Brut● creatures; when as they take such little pity upon themselves. Crantzi●● reports a story of a jew of Magdeburg, who falling on the Saturday into a Prioy, would not be taken out, because it was the Sabbath day: and that the Bishop gave command, that there he should continue on the Sunday also, so that between both the poor jew was poisoned with the very stink. The like our Annals do relate of a jew of Tewksbury, whose story being cast into three rhyming Verses, according to the Poetry of those times. I have here presented and translated; Dialog●ewise, as they first made it. 

Tende manus Solomon, ut te de stercore tollam.  
Sabbata nostra colo, de stercore surgere nolo.  
Sabbata nostra quidem, Solomon celebrabis ibidem.   

Friend Solomon, thy hands upreare,  
And from the jakes I will thee bear.   

Our Sabbath I so highly prize,  
That from the place I will not rise.   

Then Solomon, without more ado,  
Our Sabbath thou shalt keep there too.   For the continuance of their sabbath, as they begin it early on the day before; so they prolong it on the day till late at night. And this they do in pity to the souls in Hell; who all the while the Sabbath lasteth, have free leave to play. For as they tell us silly wretches, upon the Eve before the Sabbath, it is proclaimed in Hell, that every one may go his way, and take his pleasure: and when the Sabbath is concluded, they are recalled again to the house of torments. I am ashamed to meddle longer in these trifles, these dreams and dotages of infatuated men, given over to a reprobate sense. Nor had I stood so long upon them, but that in this Anatomy of the jewish follies, I might let some amongst us see into what dangers they are falling. For there are some, indeed too many, who taking this for granted, which they cannot prove, that the Lords Day succeeds into the place and rights of the jewish sabbath, and is to be observed by virtue of the fourth Commandment: have trenched too near upon the Rabbins, in binding men to nice and scrupulous observances; which neither we nor our Forefathers were ever able to endure. But with what warrant they have made a sabbath day, in the Christian Church, where there was never any known in all times before; or upon what authority they have presumed to lay heavy burdens upon the consciences of poor men, which are free in Christ: we shall the better see by tracing down the story from our Saviour's time, unto the times in which we live. But I will here set down and rest, beseeching God, who enabled me thus fare, to guide me onwards to the end. Tu qui principio medium, medio adjice finem.     

THE HISTORY OF THE SABBATH.  
The second Book.  
From the first preaching of the Gospel, to these present times.  
By Pet. Heylyn.  
COLOSS. 2. 16, 17.  
Let no man judge you in meat or in 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.  
LONDON, Printed by Thomas Harper, for Henry Seyle, at the Tiger's head in Saint Paul's Churchyard. 1636.   

To the Christian Reader.  
ANd such I hope to meet with, in this point especially: which treating of the affairs of the Christian Church, cannot but be displeasing unto t●em, which are not Christianly affected. Our former Book we destinated to the jewish part of this enquiry: wherein, though long it was before we found it, yet at the last we found a Sabbath. A Sabbath which began with that state and Church, and ended also when they were no longer to be called a Nation; but a dispersed and scattered ruin of what once they were. In that which followeth, our enquiry must be more diffused, of the same latitude with the Church; a Church not limited and confined to some Tribes and Kindred's, but generally spreading over all the world. We may affirm it of the Gospel, what Florus sometimes said of the state of Rome. Ita late per orbem terrarum arma circumtulit, ut quires ejus legunt, non unius populi, sed generis humani facta discunt. The history of the Church, and of the World, are of like extent. So that the search herein, as unto me it was more painful in the doing▪ so unto thee will it be more pleasing being done; because of that variety which it will afford thee. And this Part we have called the History of the Sabbath too: although the institution of the Lords Day, and entertainment of the same in all times and Ages since that institution, be the chief thing whereof it treateth. For being it is said by some that the Lords Day succeeded, by the Lord's appointment, into the place and rights of the jewish Sabbath; so to be ca●●ed, and so to be observed, as the Sabbath was: this book was wholly to b● spent in the search thereof, whether in all, or any Ages of the Church, either such doctrine had been preached, or such practice pressed upon the conscience of God's people. And search indeed we did with all care and diligence, to see if we could find a Sabbath, in any evidence of Scripture, or writings of the holy Fathers, or Edicts of Emperors, or Decrees of Counsels: or finally in any of the public Acts & Monuments of the Christian Church. But after several searches made upon the alias, and the pluries, we still return, Non est inventus: and thereupon resolve in the Poet's language, Et quod invenis usquam, esse putes nusquam; that which is no where to be found, may very strongly be concluded not to be at all Buxdorfius in the 11. Chapter of his Synagoga judaica, out of Antonius Margarita, tells us of the jews, quod die sabbatino, praeter animam consu●tam, praediti sunt & alia; that on the Sabbath day, they have an extraordinary soul infused into them, which doth enlarge their hearts, and rouse up their spirits, Vt Sabbatum multo honorabilius peragere possint, that they may celebrate the Sabbath with the greater honour. And though this sabbatarie soul, may by a Pythagorical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seem to have transmigrated from the jews, into the bodies of some Christians in these later days: yet I am apt to give myself good hopes, that by presenting to their view, the constant practice of God's Church in all times before, and the consent of all God's Churches at this present; they may be dispossessed thereof without great difficulty. It is but anima superflua, as Buxdorfius calls it; and may be better spared, then kept, because superfluous. However I shall easily persuade myself, that by this general representation of the estate and practice of the Church of Christ, I may confirm the wavering, in a right persuasion; and assure such as are already well affected, by showing them the perfect harmony and agreement, which is between this Church and the purest times. It is our constant prayer to almighty God, aswell that he would strengthen such as do stand, and confirm the weak, as to raise up those men which are fallen into sin and error. As are our prayers, such should be also our endeavours; as universal to all sorts of men, as charitable to them in their several cases and distresses. Happy those men, who do aright discharge their duties, both in their prayers, and their performance. The blessing of our labours we must leave to him, who is all in all: without whom all Paul's planting, and Apollo's watering, will yield poor increase. In which of these three states soever thou art, good Christian Reader, let me be seech thee kindly to accept his pains; which for thy sake were undertaken: that so be might, in some poor measure, be an instrument, to strengthen or confirm, or raise thee, as thy case requires. This is the most that I desire, and less than this thou couldst not do, did I not desire it. And so far thee well.   

THE HISTORY OF THE SABBATH.  

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 Lord's day not enjoined in the place thereof, either by Christ, or his Apostles: but instituted by the authority of the Church. (4) Our Saviour's 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 Sabbath, more than uthers, 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 Hieru●alem. (9) The preaching of Saint Paul at Troas, upon the first day of the week, no árgument, that then that day was set apart by the Apostles, for religious exercises. (10) Collections, on the first day of the week, 1. Cor. 16. conclude as little for that purpose. (11) Those places of Saint Paul, Galat. 4. 10. Coloss. 2. 16. 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.  
(1) We shown you in the former book what did occur about the Sabbath, 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 Nature: but sometimes kept, and sometimes broken; either according as men's private businesses, or the affairs of the republic, 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 & moral, as it is conceived; they had been all alike observed, all alike immutable: no jot nor syllable of that law, which was engraft by nature in the soul of man, being to fall unto the ground, 
Luk 16. 17.  till heaven and earth shall pass away, and decay together; till the whole frame of Nature, for preservation of the which that Law was given, be dissolved for ever. The Abrogation of the Sabbath which before we spoke of, shows plainly that it was no part of the Moral law, or Law of Nature: there being no law natural, 
Contr. Marc. l. 2  which is not perpetual. Tertullian takes it for confessed, or at least makes it plain and evident, Temporale fuisse mandatum quod quand●que cessaret, that it was only a temporary constitution, which was in time to have an end. 
c. 16.  And after him, Procopius Gaz●eus, 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 d●raverunt usque in adventum Christi, which lasted till our Saviour's coming; and he being come, 
I● Col. 2 16.  went out insensibly of themselves. For as S. Ambrose rightly tells us, absent imperatore imag● ejus habet autoritatem, praesente non habet, etc. What time the Emperor 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-moones, and the other festivals, before our Saviour's coming, had a time of honour, during the which they were observed: but he being present once, they became neglected. But hereof we have spoke more fully in our former book.  
(2) Neglected, not at once, and upon the sudden; but leisurely and by degrees. There were preparatives unto the sabbath, as before we shown, 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 Saviour's 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 expound the Law unto the people. 
Luk. 4. 16.  And he came to Nazareth, saith the Text, where he 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 ministry, to expound the Law unto them, there; that they might be the better by his good instructions. Yet did not be conceive that teaching or expounding the word of God, was annexed only to the Synagogue, or to the sabbath. That most divine and heavenly Sermon, which takes up three whole Chapters of S. Matthews Gospel, was questionless a week 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 shipside, and diverse others. Nay the text tells us, 
Luk 8. 1.  that he went through every City and Village, preaching, and showing the glad tidings 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 bond them not to days and times, but left all at libertie● that they might take their best advantages, as occasion was; and lose no time in the advancing of their Master's 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 than were, on superstition rather, then 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 l●e in order. His casting out the unclean spirit out of a man, in the Synagogue of Capernaum, on the Sabbath day, his curing of Peter's wives mother, and healing many which were sick of diverse 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; 
joh. 5.  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? 
Hom. 23. in Numer.  My Father worketh hitherto, saith he, and I also work: O●tendens per haec in nullo seculi hujus Sabbate 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 mankind: 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 than remembreth them how they upon the sabbath used to circumcise a man, 
joh. 7.  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; 
Matth. 12.  Pulling the ears of corn, and rubbing them with their hands, and eating them to satisfy and allay their hunger: 
Li 1. ●ae●es. 30. n. 32.  which Epiphanius thinks they would not have done, though they were an hungered, 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 jointly questioned by the Pharisees, he chokes them with the instances of what David did in the same extremity, when he eat the shewbread; and what the Priests did every sabbath, when they slew the sacrifices. In which it is to be considered, that in these several defences, our Saviour goes no higher than the legal ceremonies, the sacrifice, the shewbread, 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 shows, that he conceived the sabbath to be no part or member of the moral law; but only to be ranked amongst the Mosaical ordinances. 
Luk. 6. ●.  It happened on another Sabbath, that in the synagogue he beheld a man with a withered hand; 
Home de Sement.  and called him forth, and made him come into the midst, and stretch out his hand, and then restored it. Hereupon Athan▪ notes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Christ reserved his greatest miracles for the Sabbath day: and that he bade the man stand forth, in de●iance as it were of all their malice, and informing humour. His healing of the woman which had been crooked 18. years, and of the man that had the dropsy; one in the synagogue, the other in the house of a principal Pharisee, are proof sufficient that he feared not their accusations. 
joh. 9  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: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
L. 1. H●●res. 30. ●. ●2.  but to mould clay and make a plaster, was questionless a work, so saith Epiphanius. Next in relation to the patiented, 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, as before we said, gave the first hint to his disciples for the abolishing of the Sabbath, amongst other ceremonies; which were to have an end, with our Saviour's 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. Augustine's 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, 
Co●t. Faust. l. 19 c. 9  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, 
Lib. 1 ●aer 30▪ ●. 32.  in his own great mercy. For as it is most truly said by Epiphanius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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.  
(3) Neither did he, or his disciples, ordain another Sabbath in the place of this, 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, 
Hom. de Seme●●re.  and in comely order. This is that which is told us by Athanasius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we honour the Lords day for the resurrection. 
Hom. 3. de Pente●os●.  So Maximus Taurinensis, Dominicum diem ideo solen●em esse, quiain eo salvatur, velut soloriens, discussis infernorum tenebris, luce resurrectionis emicueri●; That the Lords day is therefore solemnly observed, because thereon our ●aviour, like the rising Sun, dispelled the clouds of hellish darkness, by the light of his most glorious resurrection. 
●p 119.  The like S. Austin, Dies Dominica● Christianis resurrectione Domini declaratus est, & ex 〈◊〉 cepit habere festivitatem suam. The Lord's 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 A●stoli. But than 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 prece●● extant at all in holy Scripture, 
Li 5 C. 22.  Socrates hath affirmed it in the general, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that the designs of the Apostles was not to busy themselves in prescribing festival days, but to instruct the people in the ways of godliness. Now lest it should be said, that Socrates being a Nov●tian, was a professed enemy to all the orders of the Church: we have the same, 
De Sabb. & ● 〈◊〉.  almost verbatim, in Nicephorus, li. 12. cap. 32. of his Ecclesiastical History. S. Athanas●us saith as much, for the particular of the Lords day, that it was taken up by a voluntary usage in the Church of God, without any commandment from above. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. As, saith the Father, it was commanded at the first, that the Sabbath day should be observed, in memory of the accomplishment of the world: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so do we celebrate the Lords day, as a memorial of the beginning of a new creation. Where note the difference here delivered by that Reverend Prelate. Of the jews Sabbath it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it was commanded to be kept: but of the Lords day there is no commandment, only a positive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an honour voluntarily afforded it by consent of men Therefore whereas we find it in the Homily, entitled De Sement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Christ transferred the Sabbath to the Lords day; this must be understood, 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 Atha●asius, in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and not him only, but the whole cloud of witnesses, all the Catholic Fathers, in whom there is not any words which reflects that way; but much in affirmation of the contrary. For besides what is said before, & elsewhere shall be said in its proper place. The Council held at Paris, An. 829 ascribes the keeping of the Lords Day at most to Apostolical tradition, confirmed by the authority of the Church. 
Cap. 50.  For so the Council, Christianorun 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 of the old testament, and those now solemnised in the new: that in the Old Testament God appointed all the Festivals that were to be observed in the jewish Church: in novo nulla festivitas a Christo legislatore determinata est, sed in Ecclesia Praelati ista statuunt▪ but in the new, there were no Festivals at all prescribed by Christ, as being left unto the Prelates of the Church, by them to be appointed, as occasion was. What others of the ancient writers, 
Cap. 24. V 10▪  and what the Protestant ●ivines 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 alleged, to prove that Christ did intimate, at the least▪ unto his Apostles and the rest, that there was a particular day by him appoointed, where of he willed them to be careful: which being not the jewish Sabbath, must of necess●●●, as they think, be the Lords Day But certainly the F●●●ers t●ll us no such matter, nay, they say the contra●y: and make these words apart of our Redeemer's admonition to the jews, 
In Math▪ ●4.  not to the Apostles. ●aint Ch●ysost●●e hath it so expressly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Behold, saith he, how he addresseth his discourse unto the jews, & 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 calamities fell upon the jewish Nation. N●t in the winter nor on the Sabbath, and why so saith he? Because their flight being so quick & sudden, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neither the jews would dare to fly on the Sabbath, [for such their superstition was in the later times] nor would the winter but be very troublesome, in such distresses. 
In Math 24.  Theophilact doth affirm expressly, that this was spoke unto the jews, & spoke upon the selfsame reasons: adding withal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that before any of those miseries 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. Mathews Gospel; and his Epistle to Algasia. 
Qu. 4.  And for the thing, that the Apostles and the rest of the Disciples, were all departed 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 forsaken 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, beyond jordan, as Eusebius tells us. 
Hist. Eccl. l. 3. c. 5  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 ca●tion, not that he did not think it lawful for them to f●ie upon the Sabbath day: but that as things than were, and as their consciences were entangled 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as Gregory Nyssen notes it for us. 
Orat. in sanct. P●scha.  Yet so that as the Father rested not on the former Sabbath, from the works of preservation; so neither doth our Saviour rest at any time, from perfecting this 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 Christ's resurrection, as a weekly Festival▪ though not to keep it as a Sabbath.  
(4) I say in tract of time, for ab initio non fuit sic, it was not so in the beginning. The very day itself was not so observed: though it was known to the Apostles in the morning early, that the Lord was risen. We find not on the news, that they came together, 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 d●y, and two of the Disciples, whatsoever the others did, were other wise employed then in Sabbath duties. For from Jerusalem to Emaus, 
Luke 24. 13.  whether the two Disciples went, was sixty furlongs, which is seven miles and an half, and so much back again unto Jerusalem, which is fifteen miles. And Christ who went the journey with them, at least, part thereof and left them not until they came unto 〈◊〉 w●s back again that night, and put himself into the midst of the Apostles. Had he intended it for a Sabbath day, doubtless he would have rather joined himself with the Apostles, 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; then with those men, who contrary to the nature of a Sabbaths rest, were now engaged in a journey, and that for aught 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 loath to part asunder, till they were settled in their hopes, or otherwise resolved on somewhat whereunto to trust. And where it is conceiv●d by some, that our most blessed Saviour shown himself oftener unto the Apostles upon the first day of the week, then on any other; and therefore by his own appearings did sanctify that day, instead of the jewish Sabbath: neither the premises are true, nor the sequel necessary. The premises not true, for it is no where to be found that he appeared oftener 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; 
Act● 1. 3.  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 shown himself to Thomas, who before was absent. 
I●b● 20. 26▪  That the text tells us, was after eight days from the time before remembered: which some conceive to be the eighth day after, or the next first day of the week; & thereupon conclude that day to be most proper for the Congregations, 
I● john l. ●7. cap. 18.  or public meetings of the Church. Diem oct●●vum Christus Thomae▪ apparuit, Do●inicum 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, post octo dies in the vulgar Latin, 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 premises are untrue, so the Conclusion is unfirme. For if our Saviour's apparition unto his Disciples, were of itself sufficient to create a Sabbath: then must that day, whereon Saint Peter went on fishing, 
john 21. ●  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 amongst them: or any evidence for the Lords Day in the four Evangelists, either in precept or in practice.  
(5) The first particular passage which doth occur in holy Scripture, 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 baptised such of them as believed: there being added to the Church, that day, three thousand souls. This happened on the Feast of Pentecost, which fell that year upon 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, intent to dignify it for Sabbath. For first it was a casual thing, that Pentecost should fall that year upon the Sunday. It was a movable Feast as unto the day, such as did change and shift itself, according to the position of the Feast of Passeover: the rule being this, that on what day ●oever, the second of the Passeover did fall; upon that also fell the great Feast of Pentecost. 
●mend. Temp. l. 2.  Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper eadem est fer●a, quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Scaliger hath rightly noted. So that as often as the Passeover did fall upon the Saturday or Sabbath, as this year it did; then Pentocost ●ell upon the Sunday: but when the Passeover did chance to fall upon the Tuesday, the Pentecost fell that year, upon the Wednesday: & sic de coeteris. 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 merely 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 sabbath. 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 countenance 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 Jerusalem, there to appear before the Lord: and amongst others, those which had their hands in our Saviour's ●●●ud. And therefore as S. Chrysostome notes it, did God send down the Holy Ghost, at that time of Pentecost; 
In Act. 2.  because those men that did consent to our Saviour's death, might publicly receive rebuke for that bloody Act; and so bear record to the power of our Saviour's Gospel, before all the World▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as that Father hath it. So that the thing being casual, as unto the day; and special, as unto the business then by God intended: 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 dignify it for a sabbath.  
(6) As for Saint Peter's preaching upon that day, and the baptising of so many, as were converted to the faith, upon the same: it might have been some proof, that now at lest, if not before, the first day of the week was set apart by the Apostles for religious exercises: 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 employed in so great a work, as the conversion of the World, could not confine themselves unto times and seasons; but must take all advantages, whensoe'er 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; 
Act● 2. 47.  and therefore without doubt, the means of their salvation were daily ministered unto them: 
Vers● 42.  and in the fifth Chapter of the Acts, that daily in the Temple, and in every house they ceased not to teach and preach jesus Christ. 
Acts 8.  So for particulars, when Philip did baptise 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 Peter's preaching to Corne●ius, and his baptising of that house, was a week days work, as may be gathered from Saint Hierome. That Father tells us, that the day whereon the vision appeared to Peter, was probably the Sabbath, or the Lord's Day, as we call it now; fieri p●tuit ut vel sabbatum ess●t, vel dies Dominicus, 
Adv●rs jovini. an. l. 2.  as the ●ather hath it: and 〈◊〉 you which you will, we shall find little in it, 〈…〉 Sabbath. In case it was on the Sabbath, than Peter 〈…〉 keep the Lords day, holy, as he should have done, in case, that day was then selected for God's worship; for the Text tells us that the next day, he did begin his journey to Cornelius house. In case it was upon the Lord's day▪ as we call it now, than neither did Saint Peter sanctify that day in the Congregation, 
Acts 10 24.  as he ought to do, had that day then been made the Sabbath, and his conversion of Corne●elius, being three days after, must of necessity be done on the Wednesday following. So that we find no Lords day Sabbath, either of S. Peter's keeping, or of S. Philip's: or els● the preaching of the Word, and the administering the Sacraments, were not affixed at all unto the first day of the week, as the peculiar marks and characters thereof. So for Saint Paul, the Doctor of the Gentiles, 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, travailed on all days; and wrought according 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 travail 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 Lord's 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 soldiers, th●re is no doubt, but that he travailed as they did Lords Days, and sabbaths, all days equally, many days together. 
In Dominical 17. post. Tri●it.  Of this see what Saint Luke hath written in the last Chapters of the Acts. Lastly, for working at his Trade (which was Tentmaking) on the Lords D●y, as well as others, Conradu● Diatericus proves it out of Hierome, that when he had none unto whom to preach in the Congregation; he followed on the Lord's 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 Ministry being the same, and their work as great; no question but their liberty was correspondent: 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 soever. What further may be said hereof, in reference to Saint john who lived longest of them, and saw the Church established, and her public meetings in some 〈◊〉 we shall see hereafter in his own place and time. Mean▪ while we may conclude for certain, that in the 〈…〉 of the Church he used all days equally, kept 〈…〉 holy than another: and after, when the Church was settled, how ever 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.  
(7) Proceed we next unto Saint Paul, in his particular; of whom the Scripture tells us more, then of all the rest: and we shall find, that he no sooner was converted, 
Act●● 2●.  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 especially to the ●abba●h days. So after he was called to the public Ministry, 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 I●wes were gone out of the 〈◊〉 the Gentiles besought that these words might be preached again the next sabbath. 
Vers● 〈◊〉.  Saint Paul assented thereunto, and the next sabbath day, as the Text tells us, came almost the whole City together, to hear the Word of God. 
Vers. 44.  It seems the Lords day was not grown as yet into any credit, especially not into the repute of the jewish sabbath: for if it had, Saint Paul might easily have told these Gentiles, (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 happened in the forty sixth year of Christ's Nativity; some twelve years after his Passion and Resurrection: and often, after this, did the Apostle show 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 baptised Lydia with her household. Acts 16. Amongst the Thessalonians, he reasoned three sabbath days together out of the Scriptures; Acts 17. At Corinth every sabba●h 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. 
In Acts 13. 14.  Saint Chrysostome, for the Ancients hath resolved it so; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Father hath it. So Calvin, for the modern Writers, makes this the special cause of Saint Paul's resort unto the places of assembly, on the Sabbath day, quod profectum aliquem sperabat; 
In Acts 16. 13.  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 publicly determined of it: would, after the decision of so great a Council, wherein the Law of Moses was for ever abrogated, 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 S. Peter. The sabbath with the legal ceremonies did receive their doom, as they related to the Gentiles, in that great Council holden in Jerusalem: 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.  
(8) For the occasion of that Council, it was briefly this. Amongst those which had joined themselves with the Apostles, there was one Cerinthus; a f●llow 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 S. Peter, for going to Cornelius, and preaching life eternal unto the Gentiles: and finding ill success in t●at, goes down to Antiochia, and there gins another against Saint Paul. This Epiphanius tells us of him, 
Lib. l. baet. 28. n. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The like Philaster doth affirm, 
De haeres. i● Cerin●ha.  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 entertained the Gospel, yet they were loath 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. 
Act 15. ●.  Where note, that though they spoke only of circumcision, ●et they intended all the law●● sabbaths and other legal ordinances of what sort soever. Docuit Cerinthus observationem legis Mosaisae necessariam esse, circumcs●●nem, & Sabbata observanda, as Philaster hath it. The like ●aith Calvin on the place, Sola quidem circumcisio hic nominatur, sed ex contextu facile patet, ●os detota lege movisse controversiam. The like Lori●us also amongst the jesuites; Nomine circumcisionis reliqua lex tot●intelligitur. Indeed the Text affirms as much, where it is said in terms express, 
Acts 15. 5.  that they did hold it needful to circumcise 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 amongst the Gentiles as were converted to the ●aith, should not at all be burdened with the laws of Moses; but only should observe some necessary things, viz. that they abstain from things offered unto idols, 
Vers. 29.  and from blood, and that which is strangled▪ and from f●r●ication. 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 proem 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 faith of Christ, were not prohibited, as yet, to observe the Sabbath, and other parts of Moses law, as before they did: in which regard, S. Paul caused Timothy to be circumcised, 
Act. ●6. 3.  because he would not scandalise and offend the jews. The jews were very much affected to their ancient ceremonies: and Calvin rightly hath affirmed, 
In Act. 〈…〉.  Corr●ctionem, ut difficilis ●ra●, 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 th● s●dden. Therefore it pleased the 〈◊〉, as it is conceived, 
Concile To●●● 〈◊〉  in their fo●rth Council hol●●●●● Jerusalem, mention whereof is made in the 21. of the Acts, to make it lawful for the jews to retain circumcision and such legal rites, together with the faith in Christ: Quamdiu templum & sacrifi●ia legis in Hier●salem stabant, as long as the jewish Temple, and the legal sacrifices in Jerusalem, should continue standing. Not that the faith of Christ was not sufficient of itself, for their salvation: Sed ●t matter▪ Synagoga paulatim ●um honore s●p●liretur, but that the Synogogue might be laid to ●●eepe, with the greater honour. But this, if so it was, was for no long time. For when the third Council holden in Jerusalem against Cerinthus and his party, was held in Ann. 51. and this which now we speak of, Ann. 58. the final ruin of the Temple was in 72. So that there was but one and twenty years in the largest reckoning, 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. S. Hierome roundly so proclaims it, Ceremonias Iudae●rum & perniciosus & 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 Christia● man; Sive e● judaeis esset, sive ex Gentibus, whether he were originally of the jews, or Gentiles. To which S. Austin gives allowance, Eg● have vocem tuam omnino confirmo, in his reply unto Saint Hierome. That it was also deemed heretical, to celebrate a sabbath in the Christian Church, we shall see hereafter.  
(9) In the mean time, 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 S. 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: Upon the first day of the week when the disciples came together to break bread, 
Act. 20. 7.  Paul preached unto them ready to departed on the morrow, and continued his speech until midnight. Take notice here, that Paul had tarried there, seven days, before this happened. Now in this Text there are two things to be considered; first what was done upon that day; and secondly what day it was, that is there remembered. First for the action, it is said to be breaking of bread: which some conclude, to be administering the Sacrament of the Lords Supper; and Paul's discourse which followed on it, to be a Sermon. But sure I am Saint Chrysost●me tells us plainly otherwise: 
I● locum.  who relates it thus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 S. Paul's 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 eos 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, 
〈◊〉 80.  who in the margin of the Bible, allowed by Canon, doth refer us unto the second of the Acts, vers. 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 interpretantur sacram coenam, 
I● Act. 〈◊〉  al●enum mihi videtur à ment Lucae, etc. as he there discourseth. Then for the time, our English reads it upon the first day of the week, agreeably unto 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 Pelican, and Gualther, 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. 
I● lo●um.  Calvin takes notice of both readings, Velure proximum sabbat● diem intelligit, vel unum quodpiam sabbatum, but approves the last, Quod dies ille ad habendum conventum aptior fuerit, because the Sabbath day was then most used, for the like assemblies. Gualther doth so conceive it also, that they assembled at this time on the Sabbath day, Qui propter veterem morem haud dubie tunc temporis celebrior habebatur, 
Hom.  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 judge it. But take it for the first day of the week, as the English reade● it: yet doth S. 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 S. Austin tells us. Aut post peractum diem Sabbat●, 
●p. 86.  nocti● initio fuerunt congregati, quae utique nox ad diem Dominicum, h●e. ad unum Sabbat● pertin●bat, etc. Either, saith he, they were assembled on the beginning of the night, which did immediately 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, Vt lucescente proficisceretur Dominico die, that so he might begin his journey, with the first dawning of the Lords day, which was then at hand▪ Or if they did not meet till the day itself, since it is there expressed that he preached unto them being to departed 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 fare S. Austin. Choose which of these you will, and there will be but little found for sanctifying the Lords day, by Saint Paul, at Troas. For if this meeting were upon Saturday night; then made Saint Paul no scruple of travailing upon the Sunday: or if it were on the Sunday, and that the breaking bread there mentioned were the celebration of the Sacrament, (which yet Saint Augustine saith not in terms express but with a sicut) yet neither that, nor the discourse or sermon which was joined unto it were otherwise then occasional only, by reason of S. Paul's departure on the morrow after. Therefore no Sabbath or established day of public meeting to be hence collected.  
(10) This action of Saint Paul, at Troas, is placed by our Chronologers in Anno 57 of our Saviour's birth; and tha● year also did he write his first Epistle to the Corinthians: wherein amongst many other things, he gives them this direction, touching collections for the poorer brethren at Jerusalem. 
C. 16. v 1.  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 s●t 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 Lordsday 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 intimation only of Saint Paul's desire, to the particular Churches of the Galatians and Corinthians, what he would have them do in a particular and present case. Agabus had signified by the Spirit, 
Act. 11. 28. 29.  that there should be a great dearth over all the world: and thereupon the Antiochians purposed to send relief unto the brethren which dwelled in Iudaea. 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 full round sum, it might be sent away unto Jerusalem: 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 a●l, in all Jerusalem; as when the Town was razed by Adrian, or after peopled by the Saracens? Surely if not before, yet then this duty was to ●ease, and no collection to ●e made by those of Corinth: and consequently no Lords day to be kept amongst them, because no collection; in case collections for the ●aints, as some do gather from this place, were a sufficient argument to 〈◊〉 the Lords d●y 〈◊〉 ●y divine authority. 〈…〉 us take the 〈…〉 observations, as have been made upon it by the Fathers. Upon the first day of the week, i. e. as generally they conceive it, on the Lord's day. 
I● locum.  And why on that? Chrysostome 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as that Father hath it. What to be done on that day? V●usquisque apud se reponat, Let every man lay by himself, saith the Apostle. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He saith not, saith S. Chrysostome, let every man bring it to the Church▪ And why? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for fear lest some might be ashamed at the smallness of their offering: but let them lay it by, saith he, 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, immediately upon my coming: and being thus raised up by little and little, they might not be so sensible thereof, as if upon his coming to them, it were to be collected all at once, and upon the sudden. Vt Paulatim reservantes non una hora gravari se putent, 
In locum.  as S. Hierome hath it. Now as it is most clear, that this makes nothing for the Lord's 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, taketh notice how S. Chrysostome expounds the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 S. Paul, that on some sabbath day or other, until his coming, every man should lay up somewhat towards the collection. And in the second of his Institutes, he affirms expressly, that the day destinate by Saint Paul to these Collections, 
C●p. 8. ●. 3●.  was the Sabbath day. The like do Victorinus, Strigelius, Hunnius, and Aretius, Protestant Writers all, note upon the place. Singulis sabbatis, saith Strigelius; per singula sabbata, so Aretius; diebus sabbatorum, saith Egidius Hunnius: all rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 irrogaturus est in pauper●s. 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 henc● collected, out of these words of the Apostle.  
(11) Indeed it is not probable, that he who so opposed himself against the old Sabbath, would erect 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 Galatia●s, written in Anno 59, he lays it home unto their charge, that they oberued days and months, 
Cap. 4 v. 10.  and times, and years; and seems a little to bewail his own misfortune, as if he had bestowed his labour in vain amongst them. I know it is conceived by some, that Saint Paul spoke it of the observation of those days and times, that had been used among 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 Saint Augustine. 
In lo●um.  Dies observant, qui dicunt crastino non est pro●iciscendum, etc. They observe days, who say, I will not go abroad to morrow, or begin any work upon such a day, because of some unfortunate aspect, as Saint Ambrose hath it, it seem●, Saint A●gustine learned it, who in his ●19 Epistle directly falls upon the very same expression, E●s inculpat qui dicunt, non proficiscor quia posterus dies est, aut quia l●na sic fertur; vel proficiscar ut prospere cedat, quia ita se habet positio syderum, etc. The like conceit he hath in his Ench●i●idi●n, ad Laurentium, cap. 79. But whatsoever S. Ambrose did▪ Saint Augustine lived, I am sure to correct his error: observing very rightly that his former doctrine could not consist with Saint Paul's 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. Vulgatissimu● est Gentilium error, nt vel in agendis rebus▪ vel expectandis eventibus vitae ac negotiorum su●rum ab Astrologis & Chalda●is notatos dies observent. This was the ground whereon he built his former error. Then followeth the correction of it; Fortass● tamen non ●pus est ut haec de Gentilium errore intelligamus, ne intentionem ca●sae (mark that) quam ab exordio susceptam ad fi●em usque perducit, ●ubit● in aliud temere detorquere velle videamur; sed de his 〈◊〉 de quibus ●avendis ●um agere per t●tam Epistolam app●●et. Name & judae iserviliter observant dies & menses & annos & tempora, in carnali observatione sabbati, & ne●meniae, etc. But yet perhaps, saith he, it is not necessary that we should understand this of the Gentiles lest so we vary from the scope and purpose o● 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-moones and Sabbaths, did observe days and years, 
Cap. 8. n. 33.  and times, as he here objecteth. Compare this with Saint Hieromes preface to the Galathians, and then the matter will be clear; that Saint 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 six●teth year after Christ's Nativity, he lays it positively down, that the Sabbath was now abrogated with the other ceremonies, which were to vanish at Christ's coming. 
Co●o●●. 2. 16.  Let no man judge you, saith the Apostle, in meat and drink, or in respect of an holiday, 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 & drinks, newmones and holy-days, which were all temporary ordinances, and to go off the stage at our Saviour's 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 perpetual; but of the annual ceremonial Sabbaths, which they acknowledge to be abrogated: this new devise directly crosseth the whole current of the ancient Fathers who do apply this Text to the weekly Sabbath. It is sufficient in this point, to note the places. The Reader may peruse them, as leisure is, and look on Epiphan. lib. 1. h●●res. 33. n. 11. Ambrose upon this place. Hieromes Epistle ad Algas. qu. 10. Chrysost. hom. 13, in Hebr. 7. August. count. judaeos cap. 2. & count. Faust, Manich. l. 16. c. 28. I end this list with that of Hierome, 
Praefat. in Gala● Apocal. 10.  Nullus Apostoli ser●o est vel per Epistolam vel prae●entis, in quo non laboret docere antiquae legis onera deposita, & omnia illa quae in typis & imaginibus praecessere, i. e. otium Sabbati, circumcisionis injuriam, Kalendarum, & trium per annum solennitatum recursus, etc. gratia Evangelii subrepente, cessasse. There is saith he, no Sermon of the Apostles, either delivered by Epistle, or by word of mouth, wherein he labours not to prove, that all the burdens of the Law, are now laid away; that all those things which were before in types and figures, namely, the Sabbath, Circumcision, the New-moones, and the three solemn Festivals, did cease upon the preaching of the Gospel.  
(12) And cease it did upon the preaching of the Gospel; insensibly and by degrees, as before we fore we said: not being afterwards observed as it had been formerly, or counted any necessary part of God's public worship. Only some use was made thereof for the enlargement of God's 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 A sia, 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 Hi●rusalem and the Temple, which happened Anno 72 of Christ's Nativity. So that the religious observation of this day beginning in the Age of the Apostles, no doubt but with their approbation and authority, 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 hono●●●d with his resurrection, it easily might attain unto that esteem, as to be honoured by the Christians, with the public meetings: that so they might with greater comfort preserve and cherish the memorial of so great a mercy; in reference unto which the World's Creation seemed not so considerable. By reason of which work wrought on it, it came, in time, to be entitled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ the Lords day: 
Apocal▪ 10.  which attribute is first found in the Revelation, writ by Saint john, about the 94 year of our Saviour's birth. So long it was before we find the Church took notice of it by a proper name. For I persuade myself, that had that day been destm●te, at that time, to religious duties; or honoured with the name of the Lords day, when Paul preached at Troas or write to the Corinthians, which as before we shown was in the fifty ●eventh, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as before we said, by reason, of our Saviour's resurrection performed upon it: and that the Congregation might not be assembled, as well on them, as on the other. For first it was not called the Lords Day exclusively, but by way of eminency, in reference to the resurrection only: all other days being the Lords, 
In Psal. 23.  aswell as this. Prima sabbati significat diem Dominicum, quo Dominus resurrexit, & resurgendo isti seculo subvenit, mu●dumque ipso die creavit qui ob excellentiam tanti miraculi propri● dies Dominica appellatur, i.e. dies Domini; quamvis omnes sunt Domini. So Bruno Herbipolensis hath resoluted it. And next, it was not so designed for the public meetings of the Church, as if they might not be assembled, as well on every day, as this. For as Saint Hierome hath determined, 
In Gal. ●  omnes dies aequales sunt, nec per parasceven tantum Christum cruci●igi, & die Dominica resurgere, sed semper sanctum resurrectionis esse diem, & semper ●um ca●rne vesci Dominica, etc. 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 Lord's Day: but that we may make every day, the holiday of his resurrection; and every day eat his blessed body, in the Sacrament. When therefore certain days were publicly 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, then to him that made it, and therefore either could not, or rather would not, every day 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 Saviour rose that day, from amongst the dead: so chose they Friday for another, by reason of our Saviour's passion; and Wednesday, on the which he had been betrayed: the Saturday, or ancient Sabbath, being meanwhile 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 performed at all: it was not held unlawful to apply themselves unto their ordinary labours▪ as we shall see anon in the following Ages. For whereas some have gathered from this Text of the Revelation, from S. Ioh●● being in the sp●rit on the Lord's 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 show of likelihood, had it been said by the Apostle, that he had been in the spirit every Lord's Day. But being, as it is, a particular case, it can make no rule, unless it be that every man on the Lord's 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 d●y of the week, 
〈…〉  as we use to take it; but of the day of his last coming, of the day of judgement, 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 sense, by Aretas and Andra●as Caesariensis upon the place, by Bede, de rat. temp. c. 6. and by the suffrage of the Church the best expositor of God's 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 fare 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 settled by the Apostles, for the Congregation. (2) The Lord's 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 Controversy 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 〈◊〉 of the Lords day; Clemens of Alexandria, his dislike thereof. (7) Upon what grounds, the Christians of the former times, used to pray, standing, on the Lord's day, and the time of Pentecost. (8) What is recorded by Tertullian, of the Lords day; and the assemblies of the Church. (9) Origen, as his master Clemens had done before, dislikes set 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 observed as solemnly as the Lord's day was. (12) The name of Sunday often used for the Lords day, by the primitive Christians; but the Sabbath never.  
(1) WE shown you in the former Chapter, what ever doth occur in the Acts and Monuments of the Apostles, touching the Lord's day, and the Sabbath: how that the one of them was abrogated, as a part of the Law of Moses; the other rising by degrees from the ruins of it, not by authority divine, for aught appears, but by authority of the Church. As for the duties of that day, they were most likely such, as formerly 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, commended them unto the care of the disciples; by them to be observed, as often as they met together, on what day soever. First for the reading of the law, 
In▪ jos. hom 15.  Origen saith expressly that it was ordered so by the Apostles, Iu●aicarum histooriarum libri traditi sunt ab Apostolis legendi in Ecclesiis, as he there informs us. To this was joined in tract of time, the reading of the holy Gospel, and other Evangelicall writings: it being ordered by S. Peter, that S. Marks Gospel should be read in the Congregation, 
Hist l. 2. 15.  as Eusebius tells us: and by S. Paul, 
1. Thes. ca ul●. v. 17.  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, 
Ca ul●. v. 16.  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 publicly read unto the people: and for that purpose one appointed, to exercise the ministry of a Reader, in the congregation. So ancient 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 prophecy or preaching, 
1 Cor. 14. ● 3.  interpretation of the scriptures, to edifying, and to exhortation, and to comfort: this exercise to be performed with the head uncovered, 
1. Co●. 11. 4.  as well the Preacher, as the hearer, Every man praying or prophesying with his head covered, dishonoureth his head, as the Apostle hath informed us. Where we have public 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 contain in them all things necessary for the Church of God, which are the subject of all supplications, 
1. Tim. 2.  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 peaceable 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 public service: which comprehending whatsoever is most excellent in the book of God, and being so many notable forms of praise and prayer, were cheerfully and unanimously to be sung amongst them. And thereupon. S Paul reprehended those of Corinth, 
1. Cor. 14. 26.  in that they joined 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 pronunciation, 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 conversant with the Apostles, brought in the use of singing alternatim, course by course, according as it still continues in our public Quires, where one side answers to another: some show 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, 
Hist. li. 6. ● 8.  and withal affirms that he first learned it of the Angels, whom in a vision he had heard to sing the praise of God after such a manner: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as that Author hath it. And where Theodoret doth refer it to Flavianus and Diodorus Priests of Antiochia, 
Hist. l. 2▪ c. 24.  during the bustlings of the Arian Heretics; 
In D●maso.  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 began by him, as is said by Socrates; is evident 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, dioere, secum invicem, etc. 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 daylight; 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.  
(2) Now for the day there meant by Pliny, it must be Saturday or Sunday, if it were not both: both of them being in those time●, and in those parts where Pliny lived, in especial honour; as may be gathered from Ignatius who at that time flourished. For demonstration of the which, we must first take notice, how that the world as then, was very full of dangerous fancies, and heretical dotages: whereby the Church was much disquieted, and Gods worship hindered. The Ebionites, they stood hard for the jewish Sabbath, and would by all meane● 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Eusebius tells. 
His●. l. 3 c. ● 3.  The like saith Epipha●ius of them, l. 1. Haeres. 30. n. 2. And on the other side, there was a sort of Heretics 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, rejoice in God that created the world, as in the Author of of all goodness; so they in hatred of the maker of the world, sorrowed, and wept, and fasted on that day, as being the birthday of all evil. And whereas Christi●●● men of sound heleefe, did solemnize the Sunday in a joyful memory of Christ's resurrection: so likewise at the self same time, such Heretics as denied the resurrection, did contrary to them that held it; and fasted, when the rest rejoiced. For the expressing of which two last heresies, 
Ignat.  it was, that he affirmed with such zeal and earnestness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If any one did fast either upon the Lord's 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, 
Can. 65.  take notice of the misdemeanour, though they condemn it not, with so high a censure: it being in them only ordered, that if a Clergyman offended in that kind, he should be degraded; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if any of the Laity, they should be excommunicated. Which makes me marvel, by the way, that those which take such pains to justify Ignatius, as Baroniu● doth, in Ann. 57 of his Grand Annals: 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 Annals Ann. 102. Now as Ignatius labours here, to advance the sabbath, in opposition of those heretics before remembered, making it equally a festival 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Let us not keep the Sabbath in a jewish manner, in sloth and idleness, 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 dressed yesterday, or drinking lukewarm drinks, or walking out a limited space, or settling our delights, as they did, on dancing; but in the contemplation of the works of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 ●nd 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. Agreeable 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the like l. 8. c. 33. of which more hereafter.  
(3) And so it was observed in the Eastern parts, where those of the dispersion had taken up their seats; and having long time had their meetings on the Sabbath day, co●ld not so easily be persuaded from it. But in the Western Churches, in the which the jews were not so considerable, and where those heretics before remembered, had been hardly heard of, it was plainly otherwise: that day not only not being honoured with their public meetings, but destinate to a settled or a constant fast. Some which have looked more nearly into the reasons of this difference, conceive that they appointed this day for fasting, in memory of Saint Peter's 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 God's 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 adde●, Quod eam esse falsam perhibeant plerique Romani; That very many of the Romans did take it only for a fable. As for Saint Austin, he conceives the reason of it, to be the several uses which men made of our Saviour's resting in the grave, the whole Sabbath day. For thence it came to pass, saith he, that some, especially the Eastern people, Adrequiem significandam mallent relaxare jejunium, to signify 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 countries; 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, 
Co●cil. Tom. ●.  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 Apostles in grief and heaviness. Nam constat Apostolos biduo isto & in moerore fuisse, & propter metum I●daeorum se occul●isse, 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, 
In Innocent.  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 practi●e 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. Milan though near to Rome, followed the practice of the East: which shows how little power the Popes than had even within Italy itself. Paulinus tells us also of S. Ambrose, 
Inv●ta Amb●os.  that he did never use to dine, nisi die sabbati & Dominic●, etc. but on the Sabbath, the Lords day, and on the Anniverssaries 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 speech of his, Cum hi● sum, nonjejuno sabbato; cum Romae sum jejuno sabbato: at Rome he did; at Milan he did not fast the Sabbath. Nay, which is more, Saint Augustine tells us, that many times in Africa, one and the self Church, 
Epi●t. 85.  at least the several Churches in the selfsame 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 fare from altering their ancient custom, that in the ●ixt 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 Lord's 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, then by the courtesy of the Church.  
(4) Much of this kind was that great conflict between the East and Western Churches, about keeping Easter: and much like conduced, as it was maintained, unto the honour of the Lords Day, or neglect thereof, The Pass●over of the jews, was changed in the Apostles times, to the Feast of Easter; the anniversary memorial of our Saviour's resurrection: and not changed only in their times, but by their authority. Certain it is that they observed it, for Polycarpus kept it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both with Saint john, and with the rest of the Apostles, as Irenaeus tells us in Eusebius History. The like Polycrates affirms of Saint Philip also; 
Lib. 5. c. 26▪  whereof see Euseb. l. 5. c. 14. Nor was the difference which arose in the times succeeding, about the Festival itself; but for the time, wherein it was to be observed. The Eastern Churches following the custom of Jerusalem, kept it directly at the same time, the jews did their Passeover: and at Jerusalem they so kept it (the Bishops there for fifteen several iuccessions, 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 luna, upon what day soever it was, as the others did; but on some Sunday following after: partly in honour of the day; and partly ●o 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 regarded not the Lord's Day so highly, which was the weekly memory of the resurrection, as to prefer that day before any other, in their public meetings. And thereupon Baronius pleads it very well, that certainly Saint john was not the Author of the contrary practice, as some gave it out. Nam quaenam potu●t esse ratio, 
Annal▪ An. 159.  etc. For what, saith he, might be the reason, why in the Revelation; he should make mention of the Lords Day, as a day of note, and of good credit in the Church, had it not got that name in reference to the resurrection. And if it were thought fit by the Apostles, to celebrate the weekly memory thereof, upon the Sunday: then to what purpose should they keep the Anniversary, on another day? And so fare questionless we may join 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 Christians of those parts, being jews' originally.  
(5) For the composing of this difference, and bringing of the Church to an uniformity, the Popes of Rome bestirred themselves; & ●o did many others also. And first Pope Pius publisheth a declaration, 
Com. Tom 1.  Pas●ha domini die dominica, annuis solennitatibus celebrandum esse, that Easter was to be solemnised on the Lord's day only. 
In Chronic.  And ●here, although I take the words of the letter directory; yet I rely rather upon Eus●bius for the authority of the fact, then on the Decretal itself, which is neither the substance probable, and the date stark false, not to be trusted; there being no such Consuls, it is Crabs own note, as are there set down. But the Authority of Pope Pius did not reach so fare as th' 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; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Euseb▪ hist▪ l 14. c. 13.  then to confer with Anicetus, than the Roman Prelate, about this business. And though one could not woo the other to desert the cause; yet they communicated together, and so parted Friends. But when that Blastus afterwards had made it necessary, which before was arbitrary; and taught it to be utterly unlawful, to hold this Feast at any other time, than the jewish Pass●over, becoming so the Author of the Quart● decimani, as they used to call them: then did both Eleuth●rius publish a Decree, that it was only to be kept upon the Sunday; and Irenaeus, though otherwise a peaceable man, writ a Discourse entitled, De schismate contra Blastum, now not extant. A little before this time (this happened Anno 100L) the controversy had taken place in Laodicea; 
L. 4. c. 25.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Eusebius hath it: which moved Melito▪ Bishop of Sardis, a man of special eminence, to write two Books de Paschate, and one the die Dominico, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 clo●e of this second century, 
Eu●eb. l 5. c. 23, 24.  Pope Victor, presuming probably on his name, sends abroad his Mandat●, touching the keeping of this Feast on the Lord's Day only: against the which, when as Polycrat●s & other Asian Prelates had set out their Manifests, he presently without more ado, declares them all for excommunicate. But when this rather hindered, then advanced the cause, the Asian Bishops caring little for those Brut a sublumina; and Irenaeus, who held the same side with him, having persuaded him to milder courses: he went anotherway to work▪ by practising with the Prelates of several Churches, to end the matter in particular Counsels, Of these, was one held at Osro●na, another by Bachyllus Bishop of Corinth, a third in Ga●l by Irenaeus, a fourth in P●ntus, a fifth in Rome, a sixth in Palestine by Theophilus Bishop of Caesaria; the Canons of all which were extant in E●febi●● time: and in all which it was concluded for the Sunday. By means of these Synodical determinations, the Asian Prelates by degrees let fall their rigour; and yielded to the stronger and the ●●rer side. Yet waveringly and with some relap●es, till the great Council of Nice, backed with the authority of as great an Emperor, settled it better than before: none but some scattered Schismatics, now and then appearing, that durst oppose the resolution of 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 Passeover; the Lords day found it no small matter to obtain the victory. And when it had prevailed so fare, that both the Feast of Easter was restrained unto it; and that it had the honour of the public 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.  
(6) But first to make an end of this: this Centurie affords us three particular writers that have made mention of this day. First, justin Martyr, who then lived in Rome, doth thus relate, 
Apolog ●.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Upon the Sunday all of us assemble in the Congregation: as being that first day wherein God separating 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. Upon the day called Sunday, all that abide within the Cities or about the fields, do● meet together in some place, where the records of the Apostles, and writings of the Prophets, as much as is appointed, are read unto us. The Reader having done, the Priest or Prelate ministereth 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 Clemens Alexandrinus, 
Storm. l. 7.  (he flourished in the year 190:) who though he fetch the pedigree of the Lords Day, even as far●e as Plat● which before we noted; yet he seems well enough contented, that the Lords Day should not be observed at all. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not in selected times, as some do amongst us, but alwa●es during our whole lives, and on all occasions. The Royal Prophet tells us that he praised God seven times a da●. Whence he that understands himself, stands not upon determinate places, or appointed Temples, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, much less on any Festivals, or days assigned; but in all places honours God, though he be alone. And a little after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 what ever. So in another place of the selfsame book, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He that doth lead his life according to the ordinances of the Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then keeps the Lord's Day, when he casts away every evil thought, and doing things with knowledge and understanding, doth glorify the Lord in his resurrection. By which it seems, that whatsoever estimation 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.  
(7) Now in the place of justin Martyr before remembered, there is one special circumstance to be consired in reference to our present search: for I say nothing here of mingling water with the Wine, in the holy Sacrament, as not conducinng 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: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Lord's day they prayed always standing. Yet not upon the Lord's 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. 
Resp●ad cue▪ 105  Six days we pray upon our knees, and that's in token of our fall: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But on the Lord's 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 cities Irenaus for his Author, did take beginning even in the times of the Apostles. Rather we may conceive that they used this Ceremony, to testify their faith in the resurrection of our Lord and Saviour: which many Heretick● of those times did publicly gainsay, as before we noted, and shall speak more thereof hereafter. But whatsoever was the reason, it continued long; and was confirmed particularly by the great Synod of Nice, what time so●e people had begun to neglect this custom. The Synod therefore thus determined, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
C●n. 20.  etc. that forasmuch as some did use to kneel on the Lord's 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; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 diverse 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; 
Decret. l. 2. tit. 9 c. 2.  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 remembered; Nisi aliquis ex devotione id velit facere in secreto, unless some out of poor devotion, did it secretly. Which dispensation probably occasioned the neglect thereof, in the times succeeding: the rather since those heretics who formerly had denied the resurrection, 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 weekdays worship, in these present times whereof we writ. And yet the difference was not such, but 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.  
(8) In the third Centurie, the first we meet with is Tertullian, 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: 
Cap. 16.  Diem solis laetitiae indulgemus, in his Apologetic. The same name is used by justin Martyr in the passages before remembered: 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 numbers, then on others, in Africa and the West especially; and by their use of turning towards the East, when they made their prayers, the world was sometimes so persuaded. Ind suspic●o, 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, 
De Idolat. c 14.  is the eight day simply; Ethnic is semel annuus dies quisquis festus est, tibi octavo quoque die. The third i●, 
De 〈◊〉 mil. c. 3.  Dies Dominicus, or the Lord's day, which is frequent in him, as, Die Dominico jej●nium nefas duci●us, we hold it utterly unlawful to fast the Lords day, of which more hereafter. For their performances in their public meetings he describes them thus▪ Coimus in coetum & congregati●nem, etc. 
Apol. c. 39  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 sacrarum lit. commemorationem, etc. 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 settled: and notwithstanding by inculcating the same, we are the better established in our obedience to God's precepts. A little after, President probati quique seniores, etc. Now at these general 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-man's 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 public 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 longer 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. 
In Cant. Sol. hom. 30.  Only I note it out of Beza, that hitherto the people used not to forbear their labours, but while they were assembled in the Congregation: there being no such duty enjoined amongst them, neither in the times of the Apostles, nor after, many years, not till the Emperors had embraced the Gospel, and therewith published their Edicts to enforce men to it. But take his words at large for the more assurance. Vt autem Christiani eo die à suis quotidianis laboribus abstiner●nt, praeter idtemporis quod in coetu ponebatur, idneque illis Apostolicis temporibus mandatum, neque pri●s fuit observatum, quam id à Christianis Imperatoribus, ne quis a rerum sacrarum meditatione abstraharetur, & 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 rendered seniores, by Priests or Elders, because I think his meaning was to render the Greek Presbyter, by the Latin signior. 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. 
De coron. milit. c. 3.  Eucharistiae Sacramentum non de aliorum manu, quam de Praesidentium sumimus; and therefore sure they must be Priests, that so presided.  
(9) Proceed we next to Origen, who flourished at the ●ame time also. He being an Auditor 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 God's public service. 
In Gen hom. 10. Cont▪ Cels. l. 8.  Dicite mihi vos qui festis tantum diebus ad Eccles. convenitis, coeteri dies non sunt festi, non suntdies Domini? Indaeor●● est dies certos & raros observare solennes etc. 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 day's 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 every day do hear the Word of God. And in another place, 
Cent. 2 C. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. He truly keeps the festivals, that performs his duty, praying continually, and offering every day the unbloudy sacrifice in his prayers to God. Which whosoever doth, and is upright in thought, word, and deed, adhering always unto God, our natural Lord; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Every day is to him a Lords day. It seems too, that he had his desire, in part: it being noted by the Mandeburgians, that every day there were assemblies in Alexandria, where he lived, for hearing of the word of God. Et de collectis quotidie celebratis in quibus praedicatum sit verbum Dei, Hom. 9 in Isa. significare videtur, as they note it from him. Indeed the Proem to his 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 there is little doubt, but that it was observed amongst them: and so was Saturday also, as we shall see hereafter out of Athanasius. Of Wednesday and Friday it is positively said by S●crates, 
Hist. l. 5, c. 21.  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 public Liturgy, save that they did not use to receive the sacrament. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And this, saith he, was the old in Alexandria: which he confirms by the practi●e of Origen, who was accustomed, as he tells us, to preach upon these days to the Congregation. Tertullian too takes special notice of these two days, whereof consult him in his book adv. Psychicos.  
(10) About the middle of this Centurie, did Saint Cyprian live, another African: and he hath left us somewhat, although not much, which concerns this business. Aurelius, 
Lib. 2. Epist. 5.  one of excellent part●, was made a Reader in the Church, I think of Carthage: which being very welcome news to the common people, Saint Cyprian makes it ●●wne unto them; and withal lets them understand, that Sunday was the day appointed for him to begin his Ministry. Et quoni●m semper gaudium properat, nec mera far 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 another's coming, till the assembly be complete; and that without or choice or stint appointed by determinate order; as is now used both in the French and Belgic Churches: for what need such an eminent man, as Aurelius was, be taken out with so much expectation, to exercise the Clarks, or the Sexton's duty. But it was used amongst them then, as a chief portion of the service which they did to God; in harkening reverently unto his voice: It being so ordered in the Church, that the whole Bible or the greatest part thereof, 
Preface to 〈◊〉 Common prayer.  should be read over once a year. And this, that so the Ministers of the congregation, by often reading and meditation of God's Word, be stirred up to godliness themselves, and be the more able to● exhort other; by wholesome doctrine, and to conf●te them that were Adversaries to the truth: as that the people by daily hearing of the Scriptures, should profit more and more in the knowledge of God, and be the more inflamed with the love of his true Religion. Nor for the duties of the people, on this day, in the Congregation, as they used formerly to hear the Word, and receive the Sacraments, and to pour forth their souls to God in affectionate prayers: 
Decret. l. 5. C 7.  so much about these times, viz. in Ann. 237. it had been appointed by Pope Fabian, that every man and woman should on the Lord's 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 widow of his time, who neither brought her offering, nor otherwise gave any thing to the poor-man's Box, and therefore did not keep the Lords day, 
D● pietat. & Eleemos.  as she should have done. Locuples & dives dominicum celebrarete 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, 
V l. 3 Epi 8.  but that I am to tell you first, that he conceives the Lord's day to have been prefigured in the eight day, destinate to circumcision. Which being but a private opinion of his own; I rather shall refer the Reader unto the place, then repeat the words. And this is all, this Age affords me in the present search.  
(11) For other holy days by the Church, for God's public service, those three Centuries precedent; besides the Lord's day, or the Sunday, which came every week, Origen names the Good Friday as we call it now, 
Cont. Cels. l 8.  the Parasceve, as he calls it there; the feast of Easter and of Pente●ost. Of Easter we have spoke already. For Pentecost or Whitsuntide, as it began with the Apostles, so it continues till this present, but not in that solemnity which before it had. For anciently not that day only, which we call Whitsunday, or Pentecost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but all the fifty days, from Easter, forwards, were accounted holy; and solemnised 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 then all the rest: as we shall prove hereafter out of Saint Austin. But for these 50. days aforesaid, 
De Coron. 〈◊〉. c●. 3.  Tertullian tells us of them, thus: Die Dominico jejunium nefas ducimus, vel de geniculis adorare; Eadem immunitate a die Pasehae in Pente●osten gaudemus: which makes both alike. Which words if any 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. 
De Id● c. 14.  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 expressly 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 expressly, Et sunt omnes dies tanquam Dominica, that every day of all ●he 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's was after instituted, on a particular, and extraordinary occasion. Now as these festivals of Easter and of Whitsuntide, were instituted in the first age or Centurie, and with them those two days attendant, which we still retain; whereof see Austin de Civit. Dei, li. 22. ca 8. & Myssen in his first Hom. de Paschate, where Easter is expressly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the three-dayes-●east: so was the feast of Christ's nativity ordained or instituted in the second, that of his incarnation in the third. For this we have an Homily of Gregory surnamed Tha●maturg●s, who lived in An. 230, entitled De annunciatione B. Virgins, 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 Centurie) whereof there is no question to be made at all. That of the Lords nativity, began if not before, in the second Age. Theophilus C●sariens. who lived about the times of Commodus and Severus the Roman Emperors, makes mention of it; and sixeth it upon the 25. of Decemb. as we now observe it. Natalem Domini, quocunq●e 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, 
L. 7. C. 6.  Nicephor●s tells us, that In ipso natalis Dominici die, Christianos' Nicemediae festivitatem celebrantes, succens● temple concremavit; even in the very day of the Lords nativity, he caused the Christians to be burnt at Nicomedia, whilst they were solemnising this great feast within their Temple. I say this Great Feast, and I call it so on the authority of Beda, who reckoneth Christmas, 
Orat. de Philog●n  Easter,. and Whitsuntide, for majora solennia, as they still are counted. But before Bede it was so thought over all the Church: Chrysostome calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mother or metropolis of all other feasts. And before him Pope Fabian, 
Se● Binius Conc. T. 1.  whom but now we spoke of, ordained that all lay-men should communicate at least thrice a year, which, was these three festivals. Etsi non frequentius, saltem ter in Anno Laici homines communicent, etc. 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 lest thrice a year; of which times, Easter to be one.  
(12) Before we end this Chapter, there is one thing yet to be considered, which is the name whereby the Christians of these first Ages, did use to call the day of the resurrection; and consequently the other days of the week, according as they found the time divided. The rather because some are become oftended, 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 their times to that; distinguishing their days by Prima Sabbati, Secunda Sabbati, and so until they came to the Sabbath itself: 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, una sabbati, the first day of the week, as our English reads it. The Fathers, many of them followed their example. Saint Austin thereupon calls Thursday, by the name of quintum sabbati, Epist. 118, and so doth venerable Beda, hist. lib. 4. c. 25. Saint Hierome, Tuesday, tertium sabbati, in Epitaph. Paulae; Tertullian Friday, by the old name, parasceve l. 4. advers. Martion. Saturday they called generally the Sabbath; and Sunday, sometimes dies solis, and is sometimes Dominicus. 
De invent. rerum l. 5, 6.  Pope Silvester, as Polydore Virgil is of opinion, va●orum deorum memoriam abhorrens, hating the name and memory of the Gentile-Gods, gave order that the days should be called by the name of F●riae; and the distinction to be made by Prima feria, secunda feria, etc. the Sabbath and the Lords day holding their names, and places, as before they did. Hence that of H●norius Augustodunensis; Hebraeinominant dies suos, una vel prima sabbati, 
De imagine mundi, cap 2●.  etc. Pagani sic, dies solis, Lunae, etc. Christiani vero sic dies nominant, viz. Dies Dominicus, feria prima, etc. Sabbat●m. But by their leaves, this is no universal rule; the Writers of the Christian Church no● tying up their hands so strictly, as to give the days what names they pleased: Save that the Saturday is called amongst them by no other name, then that which formerly it had, the Sabbath. So that when ever, for a thousand years, and upwards, we meet with sabbatum, in any Writer of what name soever it must be understood 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, then of the first day of the week. S. john, and after him Ignatius, call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lords Day. But then again, justin Martyr for the second Century doth in two several passages call it no otherwise then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sunday, as then the Gentiles called it, and we call it now: and so Ter●●ullian for the third, who useth both, and calls it sometimes diemsolis, and sometimes Dominicum, as before was said. Which questionless neither of them would have done, on what respect soever, had it been ●ither contrary to the Word of God, or scandalous unto his Church. So for the after ages▪ in the Edicts of Constantine, V●lentinian, Valens, Gratian, Honorius, Arcadius, Thendosius, Christian Princes all, it hath no other name than Sunday, or dies solis: and m●●y fair years after them, the Synod held at Dingulafinum in the lower Bavaria, Anno 772, calls it plainly Sunday; Festo die solis   

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 Lord's day first established by the Emperor Constantine. (2) What labours were permitted, and what restrained on the Lord's day, by this Emperor's 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 Lord's day not spent wholly in religious exercises; and what was done with that part of it, which was left at large. (8) The Lord's day, in this Age, a day of feasting: and that it hath been always deemed haereticall, to hold fasts thereon (9) Of recreation on the Lord's day: and of what kind those dance 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 Lord's day, and other days, of public meeting, in the Congregation. (12) The infinite differences between the Lord's day, and the Sabbath.  
(1) HItherto have we spoken of the Lords day, as taken up by the common consent of the Church: not instituted or established by any text of Scripture, or Edict of Emperor, or decree of council; save that some few particular Counsels did reflect upon it, in the point of Easter. In that which followeth, we shall find both Emperors and Counsels very frequent, in ordering things about this day, and the service of it. And first we have the Emperor Constantine, who being the first Christian Prince that publicly professed the Gospel; was the first also that made any law about the keeping of the Lords day or Sunday. 
De vit. const. lib. 4. ●. 18.  Of him E●sebi●s tells us, that thinking that the chiefest and most proper day, for the devotion of his subjects, he presently declared his pleasure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that every one who lived in the Roman Empire, should take their ease, or rest, in that day weekly, which is instituted to our Saviour. Now where the soldiers 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 continued still in their ancient errors, 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, 
Cap. 20.  te regem profitemur, te adjutorem invocamus, per te victorias consecuti sumus, per te hostes superavimus, a te & praesentem felicitatem consecutos fatemur, & futuram adepturos speramus: tui omnes supplices sumus, a tepetimus, ut Constantinum Imperatoren no strum una cum piis ejus liberis, quam diutissime nobis salvum & victorem `conservess. 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 wouldst please to keep in all health and safety, our noble Emperor 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. 
Cap. 23.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Eusebius hath it. So natural a power it is in a Christian Prince, to order things about religion; that he not only taken upon him to command the day, but also ●o prescribe the service; to those I mean who had no public Liturgy, or set form of Prayer.  
(2) Nor did he only take upon him to command or appoint the day, as to all his subjects; and to prescribe ● 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 public meetings of the Congregation; yet was it not so strictly kept, no not in time of Divine service, but that the public 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 necessary. These things this pious Emperor taking into consideration, and finding no necessity, but that his judges and other public ministers might attend God's service on that day; at least not be a means to keep others from it: and knowing that such as dwelled in Cities had sufficient leisure to frequent the Church, and that Artificers without any public discommodity, might for that time forbear their ordinary 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 seasonable weather, as God pleased to send it; he left it free to them to follow their affairs on what day soever: lest otherwise they might lose those blessings, which God in his great bounty had bestowed upon them. This mentioned in the very Edict he set forth about it. First for his judges, Citizens or inhabitants of the greater towns, and all Artificers therein dwelling. Omnes judices, 
L. Omnes cap. ●e feri●s.  urbanaeque plebes, & cunctarum artium officia, venerabili die Solis quiescant. Next for the people of the Country, Rure tamen positi, libere licenterque agrorum culturae inserviant, quoniam frequenter evenit, ut non aptius alio die, frumenta sulcis, vinea scrobibus mandentur. And then the reason of this follows▪ Ne occasione moment●, pereat commoditas 〈◊〉 provisione concessa. This Edict did bear date, in the Nones of March, Anno 321, being the 11 year of that Prince's Empire: and long it did not stand, till he himself was fain to explain his meaning in the first part of it. For whereas he intended only to restrain lawsuites, and contentious plead, as being unfit for such a day: his judges and like officers finding a general restraint in the law or Edict, durst not engage themselves in the Cognizance of any evil cause what ever; no not so much as in the Manumission of a Bondslave. This coming to the Emperor's 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 authorised his Ministers to perform that Office, any thing in the former Law, unto the contrary notwithstanding. For so it remains, 
Ibid.  Sicut indignissimum videbatur diem Solis venerationis suae celebrem, altercantibus jurgijs & noxijs 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 mere civil Act and of no small care, many 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 permit, 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.  
(3) Nor did this pious Prince confirm and regulate the Lords day only: but unto him we are indebted for many of these other Festivals, which have been since obferved in the Church of God. It had been formerly a custom in the Christian Church, carefully 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 itself, for the faith of Christ. 
Eus●●. hist. l. 4. c. 14.  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 there about. And in the following Age, S. Cyprian taking notice of such men as were imprisoned for the testimony of a good conscience, appointed that the days of their decease should be precisely noted, that so their memories might be celebrated with the holy Martyrs. 
Epl. 8. l. 3.  Denique & dies eorum quibus excedunt, annotate, ut commemorationes eorum inter memorias martyrum celebrare 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 ●ignified to the Congregation: and that they did unto this end, that by exhibiting the people their infinite indurances for the truth and testimony of Religion, they also might be nourished in an equal constancy. After, when as the Church was in perfect peace, it pleased the Emperor Constantine to signify to all his Deputies a●d Leiutenants in the Roman Empire, 
Euseb. l 4. cap. 23.  that they should have a care to see those the memorials of the Martyrs duly honoured; and solemn times or Festivals to be appointed in the Churches, to that end and purpose. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And though these Festivals and Saints days became not forthwith common over all the world; but were observed in those parts chief, wherein the memory of the Saint or Martyr, was in most esteem; in which respect Saint Hierome calls them, 
In Gal. 41▪  tempora in honore Martyrum pro diversa regionum varietate 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. I say as now they are, as they are now observed in the Church of England; 
De Martyr. l▪ 8.  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 personantis, sacrisque sermonibus audiendis intentae, that they were solemnised 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 lachrymis & suspirijs, even with sighs and tears. As for Theodoret, he lived and flourished in the year 420. and speaks of these Festivals (S. Peter and S. Thomas and S. Paul, with others which he names particularly) as things which had been settled and established a long time before: and therefore could not be much after the time of Constantine, who died not till the up year 341. or thereabouts. As for the eighth book de Martyrib. Where this passage is, it is the 12. of those entitled 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 Critics.  
(4) Now as the Emperor Constantine did add the Annual Festivals of the Saints unto those other anniversary feasts, which formerly had been observed in the Christian Church: so by his royal edict did he settle and confirm those public meetings, which had been formerly observed on each Friday weekly; the Wednesday standing on the same Basis, as before it did, which was the custom of the Church. 
De vit Const. l. 4. c. 18.  Eusebius having told us of this Emperor's Edict about the honouring of the Sunday, adds, that he also made the like about the Friday: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Author hath it. Sozomen adds, that he enjoined also the like rest upon it, the like cessation both from judicature, 
Hist. l. 1. c. 8.  and all other businesses: and after gives this reason of it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He honoured the one, saith he, as being the day of our Redeemers resurrection, the other, as the● day of our Saviour's passion. So for the practice of the Church in the following times, that they used other days besides the Sundays, is evident by many passages of Cyrill of Jerusalem, where he makes mention of the Sermon preached the day before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his own Language; Catech. orat. 7. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the morrow after the Lord's day, Cat. 14. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Catech. Mystag. 2. The like is very frequent in S. Ambrose also. Hesterno die de fonte disputavimus, De Sacram. lib. 3. cap. 1. Hesternus noster sermo ad sancti altaris sacramentum deductus est. lib. 5. cap. 1. and in other places. The like in Crysostome as in many other places; too many to be pointed at in this place and time; so in his 18. Hom. on the 3. of Gen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 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.) 
Epl. 289.  S. Basil names them all together. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &. 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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. 
E●pos. ●●d. ●ath. 11. 22.  Epiphanius goeth a little further, and 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Only it seems the differenc● 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 morning's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as on the Lord's day was accustomed. Whether the meetings on these days were of such antiquity as Epiphanius saith they were, I will not meddle. Certain it is that they were very ancient in the Church of God; as may appear by that of Origen and Tertullian before remembered. So that if we consider either the preaching of the word, the ministration of the Sacraments, or the public Prayers: the Sunday in the Eastern Churches had no great prerogative above other days, especially above the Wednesday and the 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 no Wednesdays and Fridays weekly, 
Can. 25.  though they be not holy days, the Minister at the accustomed hours of Service s●all resort to Church, and say the Litany prescribed in the Book of Common prayer.  
(5) As for the Saturday, that retained its wonted credit in the Eastern Church; little inferior 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 Peter's first successors in the Church of Rome, appoint 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 his education. 
Lib 8. c. 3●▪  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ So the Constitution. Not that they should denote them wholly unto rest from labour; but only those se● times of both, which were appointed for the meetings of the Congregation: Yet this had an exception too, the Saturday before Easter day, 
Lib. 5▪ cap. 19  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; 
De Scrip. Ecc. in Clement.  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 Ignatius, 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, 
Can▪ 16.  a town of Phrygia, Anno 314. there passed a Canon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, touching the reading of the Gospels, with the other Scriptures upon the Saturday, or Sabbath: that in the time of Lent, 
Canon 49.  there should be no oblation made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but on the Saturday, and the Lords day only; neither that any Festival should be then observed in memory of any Martyrs, 
Canon 51.  but that their names only should be commemorated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon the Lord's 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 judaisius, which was fare from them; 
H●mi● de Seme●te.  but that they came together on the Sabbath day, to worship jesus Christ the Lord of the Sabbath▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Father hath it. So for the Church of Milan, which as before I said, in some certain things followed the Churches of the East; it seems the Saturday was held in a fare esteem, and joined together with the Sunday. Crastino die & Sabbato, 
De Sacrament. Lib 4. cap. 6.  & dominico, de orationis ordine dicemus, as S. Ambrose hath it. And probably his often mention of hesternus dies remembered in the former Section, may have relation to the joint observance of these two days: and so may that which is reported then out of S. Chrysost. and S. Cyril, Eastern Doctors both. 
Hist. Eccles. Lib. 6. cap. 8.  Sure I am Socrates counts both days for weekly Festivals, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that on them both the Congregation used to be assembled, and the whole Liturgy performed. Which plainly shows, 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 rebukes them for it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
De Cast●g●tione.  etc. with what face, saith the Father, wilt thou look upon the Lord's day, which hast dishonoured the Sabbath, knowest thou not that these days are sisters, and that who ever doth despise the one, doth affront the other? Sister's indeed, and so accounted in those Churches, not only in regard of the public 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 i● 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; 
Expos. fidei Cathol. 24.  Yet in some places, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ they used to celebrate the holy Sacrament, and hold their public 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 God's public service: the Lords day, in both places, was of the Quorum, and therefore had the greater worship, because more business.  
(6) They held their public meetings on the Sabbath day, yet did not keep it like a Sabbath. The Fathers of this learned age knew that Sabbath had been abrogated, and professed as much. The Council of Laodicea before remembered, though it ascribe much to this day, in reference to the Congregations then held upon it: yet it condemns the Romish observations of the same. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. It is not fit for Christians, ●aith 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 fare forth, as they were no impediment to the public meetings then appointed. And in the close of all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If any should be found so to play the jews, let them be Anathema. So Athanasius, though he defend the public 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, entitled De Sabbato & circumcisione. One might conjecture by the title, by coupling of these two together, what his meaning was; that he conceived them both, to be of the same condition. And in his homily De sement, he tells us of the New-moones and Sabbaths, that they were ushers unto Christ, and to be in authority till the master came. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Master being come, the Usher grew out of all employment, the Sun once risen, the lamp was darkened. 
V▪ p. 1. chapt. 8.  Two other of the Fathers which have said as much, and whereof we have spoken in a place more proper; add Nanianz. Orat. 43. S. Cyril of Jerusalem, Cat. 4. and Epiphanius in the confutation of those several heretics, that held th● Sabbath for a necessary part of God's public worship; and to be now observed, as before it was. Of which kind, over and above the Ebionites and Cerinthians, which before we spoke of, were the Nazaraei, in the second Century, who, as this Epiphanius tells us, differed both from the jew and Christian. First, from the jew, in that they did believe in Christ, next from the Christian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, 
Cont. Cresconium l. 8.  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. Ambrose preface to the Galatians. Now as these Nazarens or Symmachianis, had made a mixed religion of jew and Christian; 
Narianz. Orat. 19  so did another sort of heretics in these present times, contrive a miscellany of the jew and Gentile: Idols and sacrifices they would not have, and yet they worshipped the fire and candle. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Sabbath also they much reverenced, and stood upon the difference of unclean and clean, yet by no means would be enduced to like of Circumcision. These they called Hypsistarij; or rather so those doughty fellows pleased to call themselves. Add here that it was counted one of the great dotages of Appollinaris, and afterwards of all his sect, viz. that after the last resurrection every thing should be done again, 
Ba●il. epl. 74.  according to the former law: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That we should be circumcised, and observe the Sabbath, and abstain from meats, and offer sacrifice, and finally of Christians become jews again. Then 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 public meeting; yet they did never mean it to be a Sabbath; reckoning them all for heretics that so observed it.  
(7) Next let us look upon the Sunday, 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 themselves beholding 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, 
Can. 21.  per tres dominicas ecclesiam non accesserit tanto tempore abstineat, ut correptus esse videatur. If any inhabitant of the City's 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 Cannon reacheth, unto such only, as dwelled 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 Emperor's Edict, which came after this. And in the Council of Laodicea, not long after, 
Can. 29.  which clearly gave the Lord's day place before the Sabbath; it is commanded 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 mod● possint. And this agreeably both unto Zonar as and 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 Canon. Conc. Lao●●  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &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 Cannon adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in case they may. For by the civil law, it is precisely ordered, that every man shall rest that day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hinds and husbandmen excepted. His reason is the very same, with that expressed before in the Emperor's Edict. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. For unto them it is permitted to work and travail 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 12 Century at what time he lived. 
ad Eu●tochium.  S. Hierome 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 shows that it was otherwise with the common people. For what need Hierome 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 Hierome 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 manner of a Nunnery. Of whom he saith that every Lord's 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 so 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. Chrysostome, though in his popular discourses he seem to intimate to the people, that God from the beginning did insinuate to them, that they should set apart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one day in every week to his public worship, Hom. 10. in Gen. & that he calls upon them often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to destinate that one day, and that day wholly unto those employments, 
Sa. Hom. 3. in joh. 3.  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 delivered from the Word of God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afterwards to go about their worldly businesses. As for the time appointed to these public exercises, 
Hom. 5 in Math. 1.  it seems not to be very long. Chrysostome in the place before remembered saith that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very small portion of the day: Origen more precisely hath l●yd it out, and limited the same, ad unam aut duas horas ex die integro, but to an hour, or two at most; 
In Numer. Hom. 2.  no great space of time. Nor indeed could they hold them long, the Sermons being most times exceeding short, as may appear by those of the ancient Fathers, which are still extant in our hands, and the Liturgy not so full as now it is.  
(8) Let it then go for granted, that such as dwelled in populous Cities (for of the Husbandman 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, 
De Co●ona mil. c. 3.  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: 
Cap. 15.  as the same Author doth inform us adv. Psychicos. What was Ignatius 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, qui● Manichaeos' ob istius diei jejunia, merito damnamus. We fast not on the Lord's day, saith S. Ambrose, but rather do condemn the Manichees for fasting on it; Now what this Father said, he made good by practice. 
Anna●●. Anno 374.  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 exciperentur, 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 remembered: and doubt we not, but they had all things fit for such eminent persons. The like hath been affirmed by S. Austin also: 
Epl. 86.  Die dominica jejunare scandalum est magnum, etc. It is a great offence or scandal to fast upon the Lord's day, in these times especially, since the most damnable heresy 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 instance 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 Centurie, to publish 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 Resurrection, to cry down the Manichees: nor on the Thursday, as a day of special credit amongst the Gentiles, the better to comply with them in those perilous times. 
Anno 319.  After arose up one E●tactus (for so I rather choose to call him with the learned Cardinal, than yield to Socrates, who falsely doth impute these follies unto E●stathius:) and he would fast the Sunday too; but on another ground, or pretence of abstinence. 
Conc. Tom. 2. Can. 18.  A folly presently condemned in a Provincial Synod held at Gangra of Paphlagonia; wherein it was determined thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if any fasted on the Lord's 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 Lord's day, only because the Church had determined otherwise. 
De haeres. ●. 53.  Of him S. Austin tells us in the general, that he cried down all settled and appointed fasts, and taught his fellows this, that every man might fast as he saw occasion; ne videatur sub lege, lest else he should be thought to be under the Law. More punctually Epiphanius tells us, 
Haeres 75. n. 3.  that to express this liberty, they used to fast upon the Sunday, and feast it (as some do of late) upon the Wednesday and the Friday, ancient fasting days. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Author hath it. Add that S. Austin tells us of this Aerius, that amongst other of his heresies, he taught this for one, Presbyterum ab Episcopo nulla differentia discerni debere, that there should be no difference between Priests and Bishops; A pregnant evidence, that those who set themselves against the Hierarchy 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 were they therein imitated by the Priscillianists, manichaeorum simillimos, the very pictures of the Manichees, 
Epl. 86.  as S. Austin calls them, save that these last did use to fast on the Christmas also, & 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, 
Epl. 93. c. 4.  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 Saragossa, Caesarea Augusta the Latins call it: wherein the Fathers censured, and anathematised all such as fasted on the Lord's day, causa temporis, aut persuasionis, aut superstitionis; whether it were in reference unto any time, 
Con. Tom. 1. can. 2.  or misperswasion, or superstition. In reference unto any times, this seems to make the Sundays fast unlawful in the time of Lent, and so it was accounted without all question. For this look Epiphanius Expos. fid. Cathol. Num. 22. S. Ambr. de Elia & jejunio, cap. 10. S. Hierome epl. ad Lucinum. S. Chrysostome Hom. 11. in Gen. 2. In two of which Foure-fathers', Chrysostome and Ambrose, the Saturday is excepted also. S, Austin Epl. 86. Concil. Agathens▪ can. 12. Aurelianens. 4. can. 2. Humberti Resp. ad libellum Nicetae, and last of all Rupertus, who lived in the beginning of the 12. 
De divinis Offic. l. 4. c. 9  Centurie, 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. Vt igitur nostri solennit as jejunij dominico magis coaptetur exemplo, quatuor dies qui hanc d●minicam proecedunt, superadditi sunt. Therefore, saith he▪ that the solemnity of our fast might come more near the Lords example; the 4 days which occur between Shrove-tuesday 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 heretics before remembered, but principally in honour of the resurrection, the council held at Carthage Anno 398 did decree it thus. 
Can. 64.  Qui die dominico studiose jejunat, non credatur Catholicus, that he which of set purpose did fast the Sunday, should be held no Catholic.  
(9) For honest recreations next, 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; then as they were an hindrance to the public service of the Church, 
Can. 88  For so it was adjudged in the Council of Carthage, before remembered Qui die solenni, praetermisso ecclesiae solenni conventu, ad spectacula vadit, excommunicetur. He that upon a solemn day shall leave the service of the Church, to go unto the common shows, be he excommunicate: where by the way, this Canon ●eacheth 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 Saint Chrysostome before confessed it to be lawful for a man to look unto his worldly business, on the Lord's day, after the congregation was dismissed: so here the Fathers seem to dispense with those, who went unto the common shows, being worldly pleasures, though otherwise of no good name, as before we said, in case they did not pretermit Gods public service. Therefore 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 m●nly exercises, walking abroad, or riding forth to take the air, civil discourse, good company, and ingenuous mirth: by any of which the spirits may be quickened, and the body strengthened. Whether that dancing was allowed is a thing more questionable; and probably as the dance 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 dance 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. Some times they danced stark naked, and that not privately alone, 
Orat. in Pis. Art. 3. in verrem.  but in public feasts. This Cicero objects against Lucius Piso, quoth in convivio saltaret nudus; the same he also casts in the teeth of verres: and Deiotarus was accused of the like immodesty, whereof perhaps he was not guilty. As for the Women they had armed themselves with the like strange impudence and though they danced not naked in the open streets, yet would be hired to attend naked at public feasts, and after prostitute themselves unto those guests, for entertainment of the which, they were thither brought, whereof see Athenaeus Dipnos. l. 12. & Sueton. in Tiberio, cap 42. 43. And for their dance in the public, they studied all those cunning and provoking Arts▪ by which they might entice young men to wantonness, 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 m●tibus, 
De virginib. lib. 3.  ea qua natura abscondit, vel disciplina nudavit, membrorum operta nudare, ludere oculis, rotare cervicem, comam spargere? And in another place he is more particular. Mulieres in plateis inverecundos sub conspectu adolesc●ntulorum intemperantium choros ducunt, jactantes comam, tra●entes tunicas, scissae amictus, 〈◊〉 l●certos, 
De Elia & jeiunio. c. 18.  plaudentes manibus, personantes vocibus, saltantes pedibus, irritantes inse juvenum libidines motu histrionico, petulanti oculo, dedecoroso ludibrio. The women, saith the father, even in the sight of wanton and lascivious youths, da●nce 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 spectacles. Saint Basil in his tract the luxi● & 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 dance: but only common women which most used those arts to increase their custom, such as were mustered up by 
a Athen. Dipnos. l. 12. c 13.  Struto King of the Sdonians, to attend his banquet; or such lose trulls as Messalina, and others mentioned in the 
b juvenal. Sat. 6. & 11.  Poet, who practised those lascivious dances, to inflame their paramours. Now to these common public dance, the people in the Roman Empire had been much accustomed, especially in their height of fortune, wherein they were extremely riotous and luxurions. 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 uncomely gestures, and uncivil sights, went back sometimes possessed with unchaste desires and lose 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 dance, as most unlawful in themselves; so more particularly, against the sport itself, and beholding of the same, upon those days which were appointed to God's worship. And to these kind of dance 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 Centurie, have spoke of dancing▪ as it reflects upon the day: S. Chrysostome, and Ephrem Syrus. Saint Chrysostome though last in time shall be first in place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Therefore, saith he, 
De ele●mos. orat. 2. T. 6.  we ought to solemnise, this day with spiritual honour, not making riotous feasts thereon, swimming in wine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, drinking to drunkenness, or in wanton dance; but in relieving of our poor and distressed brethren. Where note that I have rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not simply, dancing, but wanton dancing, according to the nature of the word, which signifieth such dance, as was mixed with Songs, according to the fashion at this time in use, 
Stephan. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, choros agito, salto, tripudio, proprie cum cantu, as in the Lexicon: and for the quality of the songs, which in those times they used in dancing, that is shown before, so that not dancing, simply, but immodest dancing, such as was then in use, is by him prohibited. And to that purpose Ephrem Syrus, if the work be his; 
Serm. de dieb. Festis.  Festivitates dominicas honorare contendite, etc. Endeavour earnestly, 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. Amongst which customs of the Gentiles that are there forbidden, one and the principal is this, non choreas ducamus, that we use no dance●, tha● is no such immodest and unseemly dance, as were most practised by the Gentiles, and could not stand with that discreet, which pertained to Christians. This evident by that which Saint Ambrose tell's us, 
De Elia & jei●nioc. 18.  Notum est omnibus, nugaces & turpes saltationes ab episcopis solere compesci: it is well known, saith he, how carefully the Bishops do restrain all toying, light, and beastly kind of dances. So that in case the dance be not toying, light, nor beastly, as were the dances of the Gentiles whom they reprehended; neither the fathers did intent them, nor the rulers of the Church restrain them.  
(10) For the Imperial constitutions of this present Age, they strike all of them upon one and the self same string, with that of Constantine, before remembered: save that the Emperor Gratian, Valentinian and Theodosius, 
Cod. Theod.  who were all partners in the Empire, set out an edict to prohibit all public shows upon the Sunday. Nullus die Soli● spectaculum 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 Centurie, we shall meet with their. The other Edicts which concern the business that is now in hand, were only explanations and additions, unto 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, 
Cod. Theodos.  from sitting on that day, in the open Court, there was a clause, now added touching Arbitrators, that none should arbitrate any litigious cause, or take cognizance of any pee●uniary business on the Sunday; Debi●um publicum, privatumue nullus efflagitet: nec apud ipsos quidem arbitros, vel in judicijs flagitatos, vel sponte delectos, ●lla sit agnitio jurgiorum: a penalty being inflicted upon them that transgressed herein. This published by the same three Emperors, Honorius and Evodius, 
Cod. Theodos. ● 8. 〈◊〉. 8.  being that year consuls, which was in Anno 384; as the former was. Afterwards Valentinian and Valens Emperors were pleased to add, neminem christianum ab exactoribus conveniri volumus; that they would have no Christians brought upon that day, before the officers of the Exchequer. In reference to the time, it was thought good by Valentinian, Theodosius and Arcadius, all three Emperors together, to make some other Festivals capable of the same exemption. For whereas formerly all the time of harvest and of Autumn, was exempt from plead; as that the Calends of january or the newyears 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; 
Cod Theodos. l. 2. ●it. 8.  the seven days before Easter day and the seven that followed; together with every Sunday in its course; yea and the birthdays of themselves, with those on which each of them had began his Empire: Sanctos quoque Paschae dies qui septeno vel praecedunt numero vel sequuntur in eadem observatione numeramus: nec non & dies Solis (so they call it all) qui repetito inter se calculo revolvuntur. Parem necesse est haberi reverentiam etiam nostris diebus, qui vel lucis auspicia, vel imperi● ortus protulere. Dated VII Id. Aug. Timasius and Promotus Consuls, which was 389. So that in this regard, the sacred day had no more privilege than the civil, but were all alike; the Emperor's day as much respected as the Lords.  
(11) Now as the days were thus established, so was the form of worship on those days established, brought unto more perfection than it had been formerly, when their assemblies were prohibited, and their meetings dangerous, or at least not so safe and free as in this fourth Centurie. For in these times, if not before, the Priests that waited at the Altar, attired themselves in distinct habit at the ministration, from what they were on other 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 S. Hierome for the W●st, that in the ministration they used a different habit from that of ordinary times. 
In Ezech. 44.  Religio divina alterum habitum habet in ministerio, alterum in usu vitaque communi: So for the general he informs us. For the particular next in a reply unto Pelagius, 
Adu. Pelag. lib. 1.  who it seems disliked it, he asks him what offence it could be to God, that Bishops, Priests, Deacons, or those of any other inferior order, in administratione sacrificiorum candida veste processerixt, did in the ministration of the Eucharist bestir themselves in a white Vesture. And so S. Chrysostome for the East, telling the Priest of Antioch, unto 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 & glory, and not that they were privileged to go about the Church in a white garment. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nor did the Priests only thus avow his calling. 
Hom. 83 in Math 26.  The people wanted not some outward signs and ceremonies, wherewith to honour their Redeemer; and testify 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 reverendly kneeling on their knees, when they received the Sacrament of the Lords Supper. S. Ambrose tells us of the first, 
Cap. 9  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 coeteris domini mitigatur offensa, etc. The knee saith he, is flexible, by which especially the anger of the Lord is mitigated, his displeasure pacified, and his grace obtained. Hoc. enim patris summi erga filium donum est ut in nomine JESV 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 s●ould bow. This makes the matter plain enough, we need go no further, yet somewhat to this purpose may be seen also in S. Hi●rom● in his Comment on the 46. of Esay; For kneeling or adoring at the instant of receiving the holy Sacrament, the same S. Ambrose on those words Adore his footstool, doth expound it thus. Per scabellum terra intelligitur, 
De 〈◊〉 lib. 3. cap. 1●.  per terram autem caro Christi, quam ●odie quoque in mysterijs adoramus. By the footstool here, we are to understand the Easter, and by the Earth the flesh of Christ, which we adore in the holy mysteries: which plainly shows what was the custom of these times. 
Hom. 3 in Ephes.  And so S. Chrysostome tells his Audience, that the great King hath made ready his Table, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the Angels ministering at the same, the King himself in presence, why then stand they still? In case they are provided of a w●dding garment, why do they not fall down, and then communicate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ 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, 
Desenc. Art. 8.  saith he, in that sort i. e. in respect of that which they signify, and not in respect of that which they are in themselves, are the flesh of Christ and are so understood, and believed and adored. And in another place of the same 8. Article, Nor do we only adore Christ, as very God; but we do also worship and reverence the Sacrament, and holy mysteries of Christ's body: yet so that we adore them not with godly honour, as we do Christ himself: ●0 more hereof in Cyrill, Bishop of Jerusalem, Catich. 5. where adora. is expressly mentioned: and for the close of all, that which is told us by S. Austin, how in his time the Gentiles charged it on the Christians, that they did 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. 
Cont. Faust. Manish. lib. 20. cap. 13.  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 music 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 music, there was no small jarring and unpleasant sounds. This Council thereupon ordained, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ 
Conc. Laodic. Can. 15.  that none should sing hereafter in the Congregation, but such as were Canonically appointed to it, and skilful in it. By means whereof before the shutting up of this fourth Centurie the music of the Church, became very perfect and harmonious; 
Confess. l. 10. cap. 33.  suavi & artificiosa voce cantata, as S. Austin tells us. So perfect and harmonious, 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 God's kingdom. 
Ibid.  S. Austin attributes a great cause of conversion, to the powers thereof, calling to mind those frequent tears quas fudi ad ●antus ecclesiae ●uae, which had been drawn from him by this sacred music; 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 diverse others; who coming to the Churches, as he then did, to be partaker of the music returned prepared in mind, & well disposed in their intentions, to be converted unto God. Now that the Church might be frequented at the times appointed, and so all secret Conventicles stopped, in these divided times wherein so many heresies did domineer; and that the ●●ching 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, 
Can. 2.  Ne latibulis cubiculorum & montium habitent qui in suspicionibus perseverent; that none who were suspected (of Priscillianisme, which was the humour that then reigned) should lurk in secret corners, either in houses or in hills; but follows 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 joining there to the assembly, but keep themselves unto their own. Which prudent Constitutions, upon the self same pious grounds are still preserved amongst us in the Church of England.  
(12) Thus do we see upon what grounds the Lords day stands; on custom first, and voluntary consecration of it to religious meetings; that custom countenanced by the authority of the Church of God, which tacitly 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 supreme magistrate, as long as he retained that power which to him belonged, as after from the Canons and decrees of Counsels, the decretals of Popes, and orders of particular Prelates, when the sole managing of Ecclesiastical 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 ratify it. The Lord had spoke the word, that he would have one day in seven, precisely the seventh day from the world's 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 qui●quam reliquum erat praeter obsequij gloriam, in the greatest Prince. And this done all at once, not by degrees, by little and little, as he could see the people affected to it, or as 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 Lord's day had no such command that it should be sanctified, but was left plainly to God's people, to pitch on this, or any other, for the public 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 God's Church, to lay restraints upon their people, yet at the first they were not general: but only thus, that certain men in certain places should lay aside their ordinary and daily works, to attend God's 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 Commonwealth. And in the following times, when as the Prince and Prelate, in their several places, endeavoured 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 struggling, and on opposition of the people: more than a thousand years being past, after Christ's ascension, before the Lords day had attained 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 writers 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 & intent of the institution. For in the Sabbath, that which was principally aimed at, was rest from labour, that neither 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 God's Word, or on his goodness, manifested in the world's Creation, was to that an accessary: and as for reading of the Law in the Congregation, that was not taken up in more than 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 principally aimed at, was the performance of religious and Christian duties hearing the Word, receiving of the Sacraments, praising the ●ord for all his mercies, and praying to him jointly with the Congregation, for the continuance of the same Rest and cessation from the works of labour, came not in till afterwards; and then but as an accessary to the former duties, and that not settled and established in a 1000 year, as before was said▪ when all the proper and peculiar duties of the day, had been at their perfection along time before. So that if we regard either institutions, or the authority by which they were so instituted; the end and purpose at the which they principally aimed, or the proceed in the settling 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. IU.  
The great improvement of the Lords day, in the fift and sixth Ages, make it not a Sabbath.  
(1) In what estate the Lords day stood in S. Augustine's time. (2) Stageplays, and public shows prohibited on the Lord's day, and the other holy days, by Imperial Edicts. (3) The base and beastly nature of the Stageplays, at those times in use. (4) The barbarous and bloody quality of the Spectacula, or shows at this time prohibited. (5) Neither all civil business, nor all kind of pleasure, restrained on the Lord's day, by the Emperor 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 Lord's 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 public honours done in these Ages, to the Lords day, by Prince and Prelate. (9) No evening service on the Lord's day, till these present ages. (10) Of public orders now established, for the better regulating of the Lords day-meetings. (11) The Lord's 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 Lord's day, as on any other.  
(1) We are now come unto the times, wherein the Church began to settle; having with much ado 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 judgement, became more uniform 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 fift and sixth Centuries being well nigh spent, before it came unto that height, which hath since continued. The Emperors 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 privileges and exemptions, which it still enjoyeth. But by degrees, as now I said, and not all at once: For in S. Augustine's time, who lived in the beginning of this fift Century, it was no otherwise with the Lords day then as it was before, in the former Age; accounted one of those set days, & probably the principal which was designed, and set apart for God's public 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 public scandal. 
Epi. 86.  Quis deum non offendit, si velit cum scandalo totius ecclesiae, die dominico jejunare. The exercise of the day, he describes in brief, 
D●civitat. l. 22. c. 8.  in this form that followeth. Venit Pascha at que ipso die dominico mane, frequens populus praesens erat. Facto silentio, divinarum Scripturarum lecta sunt solennia, etc. Easter was come, and on the Lord's day in the morning the people had assembled themselves together. All being silent and attended, 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 public service, which was allotted for the Sermon, I spoke 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 God's public 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 Father's time to talk of secular and humane 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 observed of a Christian man. 
Cont. Adimant. c. ●6.  Other festivities there were which he tells us of. First generally, Nos quoque & dominicum diem, & Pascha, solenniter celebramus, & quaslibet alias Christianas' dierum festivitates. The Lord's day, Easter, and all other Christian festivals were alike to him▪ And he enumerates some particulars too, 
Epi. 118.  the resurrection, passion, and ascension of our Lord & 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 tied to any day, but was administered indifferently, upon all alike, except it were in some few places, where it had been restrained to this day alone. Alij quotidie communicant corpori & sanguini dominico, alij certis diebus accipiunt: alibi Sabbato tantum & dominico, alibi tantum dominico, as he than informs us. As for those works ascribed unto him, which either are not his, or at least are questionable; they inform us thus: The tract de rectitudine Cathol▪ conversationis, adviseth us to be attended and silent all the time of Divine Service, not telling tales, nor falling into jars 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 harkening to the Word of God ourselves, nor permitting others. In the 251. Sermon, inscribed De tempore, we are commanded to lay aside all worldly businesses, in solennitatibus sanctorum, & maxim in dominicis diebus, upon the festivals of the Saints, but the Lords day specially: that we may be the readier for divine employments: 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 Lord's 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. Sanctieccle●●● Doctores omnem Iudaici Sabbatismi gloriam in illam transferre decreverunt. It seems some used to hunt on the Lord's day then; for there it is prohibited as a devilish exercise: Nullus [in die dominico] in venatione se occupet, & diabolico mancipetur officio, with command enough. Nay in the 244. of those de tempore, it is enjoined above all things, with an ante omnia, that no man meddle with his wife, either upon the Lord's day, or the other holy days. Ante omnia quoties dies dominicus, aut aliae festivitates veniunt, uxorem suam nullus agnoscat; which ● the rather note, though not worth the noting, that those who are pressed 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 conjecture easily both by the style, 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 concern us not) could be writ by Austin the latter, every thing therein considered by no man of wisdom.  
(2) I say as things than were in the Christian Church, that Sermon was not likely to be Saint Austin's. It had been too much rashness to prohibit hunting, being in itself a lawful sport: when such as in themselves were extremely evil, and an occasion of much sin, were not yet put down. The Cirque and Theatre were frequented hitherto, aswell upon the Lord's 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 Emperor's Gratian, Valentinian, and Theodosius, having made a law that no man should exhibit any public show upon the Sunday, as before we noted. But this prevailed not at the first. And thereupon the Fathers of the Council of Carthage, in the first year of this first Centurie, did then and there decree by public order, to make petition to the Emperor then being: ut spectacula theatrorum, coeterorumque ludorum die dominica, vel coeteris religionis Christianae diebus solennibus, amoveantur, etc. Their suit was double, first that the shows exhibited on the theatres, and other plays then used, might no more be suffered on the Lord's day, or any other festival 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 shewplace, 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 God's commandments: but that all people should be left at liberty to go or not to go, as they would themselves. Nec oportere quenquam christianorum ad haec spectacula cogi etc. Sed uti oportet homo in libera voluntate subsistat, sibi divinitus concessa; so the Canon. The Emperor Theodosius thereupon enacted, that on the Lord's day, on the feast of Christ's Nativity, and after to the Epiphanie or twelfth day, as we call it commonly; as also on the feast of Easter, and from thence to Whitsuntide, the Cirques & theatres in all places should be shut up: that so all faithful Christian people might wholly bend themselves to the service of God. 
Cod. Theodos.  Dominico qui totius septimanae primus est dies, & Natale atque Epiphaniorum Christi, Paschae etiam & Quinquagesimae diebus etc. Omni theatrorum atque Circensium voluptate per universas urbes earundem populis denegata; totae Christianorum & fidelium men●es dei cultibus occupentur. So fare 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 Emperor 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 Praefectus pretorio, he enacts it thus. 
Cod. l. 3. tit. 12. de ●●riis.  First generally, Dies festos, dies altissimae malestati dedicatos, nullis volumus voluptatibus occupari; that he would have holy days, which had been dedicated to the supreme 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 pleasures; no time being spared for pious and religious duties; Nor doth he bar all pleasures on the Sunday neither, as we shall see anon in the law itself; but only base, obscene, and voluptuous pleasures. Then more particularly for the Lord's day thus, in reference to the point in hand, that neither theatre nor Cirque●ight nor combatings with wild beasts, should be used thereon: and if the birth day or inauguration of the Emperor, fell upon the same, that the solemnities thereof should be referred to another day: no less apenalty 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 itself, 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, proscriptionemque patrimonij sustinebit, si quis unquam spectaculis hoc die interest, [praesumpscrit.] Given at Constantinople, Martian and Zeno being consuls; 469 of our Saviour's birth.  
(3) Now for the things prohibited in these several Edicts, we will take notice of two chiefly, the sports accustomed to be shown on the ●●age or theatre; and those Spectacula, wherein men with beasts, and sometimes men with men did use to fight together in the Cirque or shewplace: 1. that we may know the better what these Princes aimed at, and what the fathers mean in their frequent invectives against plays and skewes. 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. 
De theatro lib. 1.  This C●sar 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 cum sacri tum profani, spur●itiem s●en● exagitant, non modo quod fabulae obscenae in sena agerentur, se●● etiam quod motus gestusque essent impudici, at que adeo prostibula ipsa in scenam saepe venirent, & scena prostarent. So he: Nor hath he done them wrong, or delivered any thing, without good authority. Lactantius and Tertu●lian, have affirmed as much, and from them he had it: moulding up into one relation, what they had severally reported. First for their Women, acting naked, Lactantius saith that so it was in all their plays, 
De fals. rel. ●. 1. c. 20.  devoted to the memory of their Goddess Flora. Exuuntur vestibus populo flagitante meretrices, quae tunc mimorum funguntur officio, etc. The whores, which used to act those parts, (for who else would do it) were by the people importuned to put off their clothes, which they did accordingly; and being naked personated, as the Mimics 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, 
De spectacular. ● cap. 17.  that the common prostitutes, such as received the filts of all the town, like the common showers, performed those beastly acts on the public stage, and which was yet more shameful, in the sight and presence of the selfsame sex. Ipsa etiam prostibula, publicae libidinis hostiae, 
De gubern. De●. l. 6.  in scena proferuntur, plus misera in presentia foeminarum, as that Author hath it. And sure there must be in them, some extreme impurities, when Salvian a godly Bishop of this Age, hath told us of them, that such they were Vt ea non solum dicere, sed etiam 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 sacrilege, and others of that heinous nature, might without any breach of Modesty, be accused and censured: Solae impuritates theatrorum sunt, quae honeste non possunt velaccusari, the baseness of the theatres 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 declaim so much against them, and to cry them down; at least to wean the people from them: as being the bane of chastity, the Shipwreck of the Soul, the devil's temples, the scandal of the world, and the shame of nature. No merveile if the Council held in Carthage, in the Age before, or any of the Christian writers of these present times, Salvian, and Chrysostome, and the rest, so highly censured those, who left the Church and public 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 petition the Emperors then being, to redress this mischief; or lastly that the Emperors of these times, sent out their Edicts, to prohibit such unchristian sports.  
(4) As wicked, as unchristian, were those other shows against which the self same Fathers do inveigh, against the which the foresaid Counsels did petition, and the good Emperors before remembered, made their several laws; though of a very different nature: those worthily abhominated 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 shows; which in the end became replete with all kind of cruelty; which fashion afterwards was retained among the Emperors, 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 cruel and outlandish beasts; which being brought into the place appointed, were chased and hunted up and down, by such as were condemned to dye, or otherwise would adventure for reward and hire: In which it happened 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 Emperor's law before recited, are justly called ferarum lachrymosa spectacula; a most proper Epithet. Sometimes again they would present them with a show of fencers, not such as played at Cudgels, or with swords rebated, only to show 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, 
De specta●.  principally in the law prohibited. Tertullian tells us of the first, ferarum voluptati satis non fieri, nisi & feris humana corpora dissiparentur; that they conceived the beasts had not sport enough, unles● they tore in pieces the wretched bodies of poor men. And to the other, we may well apply the words of Cyprian, 
Epl. 2. l●2:  Quid potest inhumanius quid acerbius dici? disciplina est ut perimere quis possit, gloria quod peremit. What, saith the Father, can be told that is more cruel more inhuman. 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 ribbons called Lemnisci, had generally the name of Palmae Lemniscatae. 
De spectac. cap. 28.  With this Tertullian doth upbraid the Roman people, that sometimes they would cry out, to have a notable murderer cast unto the Lions: jidem gladiatori atroci rudem petunt, & pileum praemium conferunt, the selfsame men would have some cruel swashbuckler or Gladiator, rewarded with a Rod and cap, the signs of freedom. These barbarous and bloody sights, being so fare 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 Fathers of the Church: and such as hearkened not to their exhortations, esteemed as men given over to a reprobate sense; such as had cast away their livery, and forsook their Master. The nature of these fights, and the opinion had of those that did frequent them, we cannot better show then by the story of Alipius, as S. Austin tells it; 
Confession. lib. 6. c. 8.  and is briefly this, Quidam amici ejus & condiscipuli, etc. 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 Amphitheator (for there these sports were sometimes held) crudelium & 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 eyes 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 eyes that he might not see those dismal sights, which were before him. When as the fight waxed hot, et omnia fervebant immanissimis voluptatibus, and all were taken up with those unmorcifull delights, upon a sudden shout, occasioned in the fight, he let lose his eyes to see what it meant: Et percussus est graviori vulnere in anima, quam ille in corpore; ceciditque miserabilius, quam ille, quo cadente factus est clamour. 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 fare, than he, upon whose death the said noise was raised. How so, Vt enim vidit illum sanguinem, immanitatem simul ebibit, etc. For presently as soon, as he beheld the blood, he sucked in cruelty, and drew in the furies of the place, being delighted with the wickedness the sport, and made drunk as it were with those bloody spectacles. Such plays and shows as these, were not unlawful to be seen on the Lord's day only, but on all days else. And such and none but such, were the plays and shows, 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 began to vanish; and finally were put down, I mean these last, by Theodoricus King of the Goths, in Italy. Our plays and theirs, our shows and theirs, yea & our dance too compared with theirs, are no more of kin, than Alexander the Coppersmith was with Alexander the Great King of Macedon. 
annal Anno 469.  Nay if Baronius tells us true, as I think he doth, these Plays and Cirque-fights were not prohibited by the Emperor Leo, because he thought them not as lawful to be performed upon the Lord's day, as on any other, but for a more particular reason. He had a purpose to avenge himself of Asper and Ardaburius, 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, tamen diem sacrum ignominia videri posset labefactasse. So fare the Cardinal.  
(5) A second thing which this Emperor did, in the advancing of the Lords day, was in relation unto civil, and legal businesses. It was before appointed by the Emperor Constantine, that judges should not set that day, in the open Court, the Emperor's Gratian, Valentinian and Theodosius added thereunto, 
Cod. l 2. de servant lex. 2.  that none should arbitrate in any brawling and litigious cause upon the ●ame. And whereas, Valentinian, Theodosius, and Arcadius, had privileged other days, as well as Sunday, from the suits of Court, which days are formerly remembered in their proper place: the Emperor Theodosius the younger was pleased to add the feast of Christ's 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 remembered, in this case equal with the Sunday; where by the way, we may observe of what antiquity the feast of the Epiphany is to be accounted, as having got unto such an height in this Emperor's time, (he entered on the Empire Anno 408) as to be privileged in the selfsame manner, as Christmas was. And not in this respect alone, in respect of plead, but in a following law of his Anno 4●5 he declared his pleasure, that this day, with the other principal feasts, as before we noted, was not to be profaned, as it had been formerly, by the Cirques and theatres. 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 Christmas for 12 days together; not ending the solemnities of the same till the Epiphany was gone over: from whence in likeli-hood, that custom came at last, to these Western parts! Nativitatem domini Epiphaniae continuantes, 
Hist. l. 7. c. 32.  duas illas festivitat●s unam faciunt. So Otho. Frisnigensis tells us of them. But to proceed, 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 Emperor Leo, in the year and day above recited, to declare his pleasure thereupon in this form that followeth. Dies festos, 
Cod. justin. l. 3. 〈◊〉 ●. 1 2.  dies altissimae majestati dedicatos, etc. 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 profaned with vexatious suits. Particularly for the Lord's day that it be exempt from executions, citations, entering into bonds, appearances, plead, and such like: that criers 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 edict. Dominicum itaque ita semper honorabilem decernimus & venerandum, ut a cunctis executionibus excusetur, Nulla quenquam urgeat admonitio, nulla fidei jussionis flagitetur exactio, taceat apparitio, advocatio delitescat, sit idem dies a cognitionibus alienus, praeconis horrida vox sileat, respirent a controversijs litigantis, & habeant faederis interva●●●m, etc. I have the rather here laid down the Law itself, that we may see how punctual the good Emperor was, in silencing those troublesome suits, and all preparatives or appurtenances thereunto: that so men might with quieter minds, repair unto the place of God's public 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 Emperor Constantine allowed of manumission, and so did Theodosius too. 
●od l. 2. de. ●er. lex. 2.  Die dominico emancipare & manumittere licet; relic causae vel lights qui●scant, so the latter Emperor: Nor do we find but that this Emperor 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 compose their differences, to show 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 se se simul veniant adversarij non timentes, pacta conferant, transactiones loquantur. Next in relation unto pleasures, Nec tamen hujus religiosae di●i ocia relaxantes, obscenis quemquam patimur voluptatibus detineri, where note not simply voluptates, but obscenae voluptates, not pleasures but obscene and filthy pleasures are by him prohibited; such as the Scena theatralis therein after mentioned: nor civil business of all sorts, but brangling and litigious businesses, are by him forbidden, as the Law makes evident. 
Collectan.  And thus must Theodorus Lector be interpreted, who tells us of this Emperor Leo, how he ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the Lords day should be kept holy by all sorts of people▪ that it should be a non-lee day, a day of rest and ease unto them; which is no otherwise to be understood, than as the ●aw itself 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 Emperor, taking perhaps their hint from hence, had made a Canon to that purpose. For in a Council held in Arragon, Anno 516. being 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 judicature) should pronounce sentence in any cause, 
Can. 4▪  which should that day be brought before them. Nullus Episcoporum aut presbyterorum vel Clericorum, quepropositum cujuscuna cause negotium, die dominico audeat judicare. This was in Anno 516. as before I said, the second year of Amalaricus King of the Goths in Spain.  
(6) Nor stayed they here. The people of this sixth age wherein now we are, began to judaeize 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 fare proceeded, that it was held at last unlawful to travail on the Lord's day with wanes or horses, to dress meat or make clean the house or meddle with any manner of domestic businesses. The third Council held at Orleans, 
Can. 27.  Anno 540. doth inform us so; and plainly thereupon determined, that since these prohibitions above said, Ad judaicam magis quam ad Christianam observantiam pertinere probantur, did favour fare 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 servile 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 Husbandman was restrained 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 then by grant of this: Nay so fare had this superstition, or superstitious conceit about this day, prevailied amongst the Goths in Spain, a sad and melancholic people, that mingled and married with the jews, who then therein dwelled: 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 Lord's day by the other. The Romans, in this age had utterly defeated the Vandals and their power in afric: becoming so bad neighbours to the Goths themselves. To stop them in those prosperous courses, Theude the Gothis● King, Anno 543. makes over into afric with a complete Army. The Armies near together, and occasion fair, the Romans on a Sunday set upon them, and put them all unto the sword: the Goths, 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; then that their jewish speculations should in fin● 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 Lord's day made great spoil of men and houses in the City of Lymoges. This Gregory of Tours, who lived about the end of this sixth Centurie, 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 God's secret counsels. Had Gregory been Bishop of Lymoges, as he was of Toures; it may be Lymoges might have scaped so fierce a censure, and only Tours have suffered in it. For presently he adds, in Turonico vero nonnulli a● hoc igne, sed non die dominico, adusti sunt; that even in Tour● itself, many had perished by the self same fire; but being it fell not on the Sunday, as it did at Lymoges, 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 Saviour's resurrection: Ideo omni fide a Christianis observari debet, ne fiat in eo omne opus publicum; therefore it was to be observed of every Christian, no manner of public business to be done upon it. A piece of new Divinity, and never heard of till this age; nor in any afterwards.  
(7) Not heard of till this age, but in this it was. For it the 24. year of Gunthram, King of the Burgundians, Anno 588. 
●onc. Mati so●e●s. 2● Can. 1.  there was a Council called at Mascon, a town situate in the Duchy of Burgundy, as we now distinguish it: wherein were present Priscus, Evantuis, 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 endeavoured to force upon the consciences of weak and ignorant men. It is as followeth; Videmus populum Christianum temerario more diem dominicum contempt●i tradere, etc. 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, etc. Therefore let every Christian, in case he carry not that name in vain, give care 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 die● dominicum qui nos denuo peperit, etc. Keep the Lords day, the day of our new birth, whereon we were delivered from the snares of sin. Let no man meddle in litigious controversies, or deal in actions or law-suites; or put himself at all upon such an exigent, that needs he must prepare his Oxen for their daily work, but exercise yourselves in hymns, and singing praises unto God, being intent thereon both in mind and body. If any have a Church at hand, let him go 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 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 whose great goodness we are freed from the Gaol of error: 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 obedience 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 naught this our exhortation, be he assured, that God shall punish him as he hath deserved; and that he shall be also subject unto the censures of the Church. In case he be a Lawyer he shall lose his cause; If that he be an husbandman, 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 Auxxerre, a town of Champagne, (concilium Antisiodorense in the Latin writers) wherein it was decreed as in this of Mascon, Non licet die dominico boves jungere, vel alia oper● exercare; that no man should be suffered to yoke his Oxen, or do any manner of work upon the Sunday. This is the Canon so much urged, (I mean that of Mascon) to prove that we must spend the Lords day holily in religious exercises; and that there is no part thereof, which is to be employed 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 extremely had neglected that sacred day. A stick that bends too much one way cannot be brought to any straightness, till it be bend 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 into their Canon. Nor will some part thereof be approved by them, who most stand upon it; none being bound hereby to repair to Church, to magnify the name of God in the Congregation, but such as have some Church at hand: and what will then become of those that have a mile, two, three, or more to their parish Churches, & no Chapel nearer? they are permitted by the Canon to abide at home. As for religious 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 Counsel 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 huju● decreti & definitionis generalis, by virtue of his present mandate that on the Lord's day, vel in quibuscunque alijs sole●nitatibus, and all solemn festivals whatsoever, they should abstain from every kind of bodily labour, save what belonged 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.  
(8) Yet notwithstanding these restraints from work and labour, the Church did never so resolve it, that any work was in itself unlawful on the Lord's day, though to advance Gods public 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 bend, to give the Lords day all fit honour: not only in prohibiting unlawful pleasures, but in commanding a forbearance of some lawful business; such as they sound to yield most hindrance to religious duties. Yea and some works of piety they affixed unto it, for its greater honour. The Prisoners in the common Gaoles had formerly been kept in too strictly. It was commanded by Honorius and Theodosius at that time Emperors Anno 412. that they should be permitted omnibus diebus dominicis, every Lord's day to walk abroad; with a guard upon them: as well to crave the charity of well disposed persons, as to repair unto the Baths 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 public ministers as should disobey: the Bishops of the Church being trusted to see it done. Where note, that going to the Baths on the Lord's day, was not thought unlawful; though it required, 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 Emperors will fulfilled, and the law obeyed. A second honour affixed 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 acknowledge. Quod ergo a patribus nostris propensiore cura novimus servatum esse, 
Epl. decret. 81.  a 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, Vt his qui consecrandi sunt, nunquam benedictiones nisi in die resurrectionis dominicae tribuantur, that ordinations should be celebrated on the Lord's 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 ●ollata 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 Orders, should continue fasting from the Eve before; that spending all that time in prayer, and humbling of themselves before the Lord; they might be better ●itted to receive his Graces. For much about these times the service of the Lords day was enlarged and multiplied; the Evenings of the day being honoured with religious meetings, as the Mornings formerly: Yea, and the Eves before were reckoned as a part or parcel of the Lords day following; Cui a vespere sabbati initium constat ascribi, as the same Decretal informs us. The 251 Sermon de tempore; ascribed unto Saint A●stine doth affirm as much; but we are not sure that it is his. Note that this Leo entered on the chair of Rome Anno 440 of our Saviour's 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.  
(10) I say that now the Evenings of the Lords day began to have the honour of religious meetings: for ab initio non fuit sic, it was not so from the beginning. Nor had it been so now, but that almost all sorts of people were restrained from work; aswell by the Imperial Edicts, as by the constitutions of particular Churches; by means where of 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 Monastic kind of life, facilitated the way unto it. For whereas they had bound themselves to set hours of prayer, 
Epitaphium Paul● matr.  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 S. Hierome tells us: the people generally became much affected with their strict devotions; and seemed not unwilling to conform unto them, as fare at least, as might consist with their vocations: upon this willingness of the people, the service of the Church became more frequent, then before; and was performed thrice every day in the greater Churches, where there were many Priests and Deacons to attend the same: namely, at six, and nine, before noon; and at sometime appointed in the evening, for the afternoon; accordingly as now we use it in our Cathedral and Collegiate Churches. But in inferior towns and pettit 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 them that such as would, might come to Church for their devotions: and so it is by the appointment of the Rubric in ou● 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 Sacrament, and Preaching of the Word to the congregation. This did occasion the distinction of the first and second Service, as we call them still: though now by reason of the people's sloth, and backwardness in coming to the Church of God, they are in most places joined together. So whereas those of the monastic life, did use to solemnize the Eve or Vigils of the Lords day, and of other festivals; with the peculiar and preparatory service, to the day itself: that profitable and pious custom, began 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 Colla●. 21. c. 20. and in other places. This gave the hint to Leo, and S. Austin if he made that 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 before) we meet, with the distinction of matutinae & vespertinae precationes, matin's & 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, 
Co●t. Tarra. 〈◊〉. Ca●. 7.  Vt omnis clerus die Sabbati ad vesperam paratus sit etc. That all the Clergy be in readiness on the Saturday vespers, that so they may be prepared 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 matin's on the Sunday, Gregory of Tours informs us of them, Motum est signum ad matutinas, Erat enim dies d●minica; how the bell rung to matin's for it was a Sunday. I have translated it the bell● according to the custom of these Ages, whereof now we writ; wherein the use of bells was first taken up, for gathering of the people to the house of God: 
Baron. Anu. Anno 614.  there being mention in the life and history of S. 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 holiday 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 S. Codegundus.  
(11) Well then, the bells are rung, and all the people met together: what is expected at their hands? That they behave themselves there like the Saints of God, in servant 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 God's publicke● 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 warning of it, that they may be ready. For our behaviour in the Church, it was first ordered by Saint Paul, that all things be done reverently, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Patri; that none departed the Church, till the service ended. Pope Anastatius who lived in the beginning of the fift Age, is said to have decreed the one. Dum S. S. Evangelia in ecclesia recitantur, sacerdotes & coeteri omnes praesentes, non sedentes sed venerabiliter curvi, 
Epl. Decret. 1 ap. Bin.  in conspectu sancti evangelij stantes, dominica verba attente audiant, & fideliter adorent. The Priests, and all else present are enjoined to stand (their bodies 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; 
Institut. lib. 2. c. 8.  omnes astantes pronunciant magno clamore, Gloria patri, &c, that gesture being thought most natural and most proper for it. No constitution needed to enjoin those duties, which natural discretion of itself, could dictate. As for the last, it seemed the people in those parts, used to departed 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, 
Conc. Agathens▪ Can. 47.  the 22 of the reign of Alaricus King of the Visigothes, or Westerne-Gothes Anno 506. that on the Lords day all Lay people should be present at the public liturgy; and none departed 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. According unto which it is provided in the Canons of the Church of England, 
Can. 18.  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 Bishopric of the Arverni, immediately upon the death of Sidonius Apollinaris, who died about the year 487: 
hist. l. 31  and that to gain the people's favour, on the next Lord's 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.  
(12) Thus have we brought the Lords day to the highest pitch; the highest pitch that hitherto it had enjoyed, both in relation unto rest from worldly business▪ and to the full performance of religious duties. What ever was done afterwards in pursuit 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 fomer plainsong; the adding of particular restrictions, as occasion was which were before contained, though not plainly specified, both in the Edicts of the former Emperors, and Constitutions of the Churches before remembered. 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, aswell of lawful business as of lawful pleasures: that such as have not been forbidden by supreme authority, whether in proclamations 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 recorded in particular terms, that we may lawfully apply ourselves to some kind of business, or recreate ourselves in every kind of honest pleasure, at those particular hours and times, which are le●t at large, and have not been designed to God's public service. All that we are to look for, is to see how fare we are restrained from labour, or from recreations, on the holy days; and what authority it is, that hath so restrained 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 public order, are to be harkened to no further, then by their life and doctrine they do preach obedience, unto the public 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: especially 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 Goths of Spain, and that strange bondage, into which some pragmatic and popular men had brought the French; had not the council held at Orleans gave a check unto it. And with examples of this kind, must we begin 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 Gregory's care to set the Lords day free from some 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 justify the keeping of the Lords day holy. (4) That in the judgement 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 Lawdayes, on the Lord's day. (6) Husbandry not restrained on the Lord's day in the Eastern parts, until the time of Leo Philosophus. (7) Markets and Handicrafts 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 Lord's day, which the laws restrained▪ (9) Of diverse great and public actions done in these ages; on the Lord's day. (10) Dancing, and other sports no otherwise prohibited on the Lord's day, then as they were an hindrance to God's public service. (11) The other holy days as much esteemed of, and observed as the Lord's day was. (12) The public hallowing of the Lords day, and the other holy days in these present ages. (13) No Sabbath all these ages heard of, either on Saturday or Sunday; and how it stood with Saturday in the Eastern Churches.  
(1) 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 seaventh, 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, it a ut die Sabbati aliquid operari prohiberent; the other, ut dominicorun die nullus debeat lavari, that no man ought to bathe himself on the Lord's day, or their new Sabbath, With such a race of Christened jews, or judaizing Christians was the Church then troubled. Against these dangerous doctrines did Pope Gregory write his letter to the Roman Citizens; 
Epl. 3. l. 11.  styling 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 Sabatum atque dominicum, ab omni faciet opere custodire, as the Father hath it: Where note, that to compel or teach the people, that they must do no manner of work on the Lord's 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, qu●s lavari appetit, hoc fieri nec reliquo quolibe● die concedimus, etc. 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 necessary 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 Lord's 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 Saint Gregory's doctrine, that in hot weather, one may lawfully go into the water, on the Lord's 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 what ever thing is fit for any day, is, of itself, as fit for Sunday. Finally he concludes with this, Dominicorum vero die a labour terreno cessandum est, etc. We ought to rest indeed on the Lord's day from earthly labours, and by all means 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 applied 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 fac●re; 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 Baths on the Lord's 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 errors both in faith and manners, did in fine defile it▪ that it was black indeed, but with little comeliness. The Church, as in too many things, not proper to this place and purpose, it did encroach upon the jew; much of the ceremonies, and Priestly habit, in these times established being thence derived: so is it not to be admired, if in some things, particular both 〈◊〉 and Synods began to judaize, a little, in our present business; making the Lord's day no less rigidly to be observed, than the jewish Sabbath, if it were not more.  
(2) For in the following Age, and in the latter end thereof, when learning was now almost come to its lowest 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 Trinity, and the incarnation of the word; which in those times had been disputed. The Precedent thereof, Pa●linus, 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, etc. We constitute and appoint that all Christian men (that is to say all Christian men who lived within the Canons ●each) should with all reverence and devotion honour the Lords day, beginning on the evening of the day before, at the first ringing of the bell: and that they do abstain therein, especially from all kind of sin, as also from all carnal acts, Etiam a proprijs conjugibus, even from the company of their wives, and all earthly labours: and that they go unto the Church devoutly, laying aside all suits of Law, that so they may in love and charity praise God's 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 regulas instituimus, nec supervacuas rerum adinventiones inhianter sectamur; that they did neither make new rules, or follow vain and needless fancies; Sed sacris paternorum Canonum recensitis folijs, etc. but that they took example by the ancient 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 succeeding times, by some misadventure: that some, observing a restraint, ab omni opere carnali, of all carnal acts, might, as by way of question, writ in the Margin, etiam a proprijs conjugibus; from whence, by ignorance, or negligence of the Collectors, it might be put into the text. Yet if it were so passed at first, and if it chance that any be so minded, (and some such there be) as to conceive the Canon to be pure and pious; 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 Conon were before remembered. In this the Christian plainly outwent the jew; amongst whose many superstitions, 
Ap. Ainsw. in Ex. 20. 10.  there is none such found▪ true 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 whereunto, it was decreed in a Synod held in Aken, or Aquis granum, 
Ca●. 17.  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 shown, 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 whittled it, as men do sometimes, when as their minds are troubled, or intent on business. And when it had been ●old 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: Vt viz. in se ulcisceretur, 
Metropol. l. 4. c. 8.  quod contra divinum praeceptum incautus admisisset; that so, saith Crantzius, he might revenge that on himself, which unawares he had committed against God's Commandment. Crantzius, it seems, did well enough approve the folly: 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 Prince's 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 pre-eminence, 
Epi. ad 〈◊〉. c. 5.  it was delivered of the souls, in Purgatory, by Petrus Damiani, who lived in Anno 1056. Dominico die refrigerum poenarum habuisse, that every Lord's day they were manumitted from their pains▪ and fluttered up and down the lake Avernus, in the shape of birds.  
(3) Ind●ede the marvel is the less, that these and such like jewish fancies should in those times begin to show 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 istitution, 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 Scripture 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 Lord's day, from some kind of labours, that so they might assemble in the greater numbers; the Princes and the Prelates both conceiving it convenient that it should b● so. But in these Ages there were Texts produced, to make it necessary. Thus Clotaire King of France, grounded his Edict of restraint from servile labours on this day, from the holy Scripture: quia ho● lex prohibet, & sacra Scriptura in omnihus contradicit, because the Law forbids it, and the holy Scripture contradicts it. And Charles the Great builds also on the self same ground, Statuimus secundùm quod in lege dominus praecepit, etc. We do ordain according as the Lord commands us, that on the Lord's day none presume to do any servile business. Thus finally the Emperor Leo Philosophus in a constitution to that purpose, of which more hereafter, declares that he did so determine, secundùm quod Sp. Sancto ab ipsoque institutis Apostolis placuit, according to the dictate of the holy Ghost, and the Apostles by him tutored. So also when the Fathers 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 the●r 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, etc. 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 related, was then conceived to be a very just revenge upon himself, because he had offended, although unawars, contra divinum praeceptum, against God's 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 Lord's day: for now you must take notice that in the times in which they lived; grinding had been prohibited on the Lord's day, by the Canon Laws. As also how Sulpitius had caused a poor man's hand to whither, only for cleaving wood on the Lord's day (no great crime assuredly, save that some parallel must be found for him, that gathered sticks on the former Sabbath;) and after of his special goodness, made him whole again. Of these the first was made Archbishop 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 devise about the keeping of this day; there being no new Gospel preached, but must have miracles to attend it, for the greater state.  
(4) But howsoever it come to pass, that those four Princes, especially Leo, who was himself 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 impossible, but that those Princes might make use of some pretence or ground of Scripture, 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 persuaded. Isidore Archbishop of Sevill, 
De e●cl●s. Offic. l. 1. 29.  who goes highest, makes it an Apostolical sanction only, no divine commandment; a day designed by the Apostles for religious exercises, in honour of our Saviour's resurrection on that day performed. Di●m dominicum Apostoli ideo religiosa solennitate sanxerunt, quia in eo redemptor noster a mortuis resurrexit. And adds, that it was therefore called the Lords day, to this end and purpose, that resting in the same from all earthly Acts, and the temptations of the world, we might intent Gods holy worship; giving this day due honour 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 shows that all those took it only for 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 Centurie, as did this I●idore, in the beginning of the seventh, 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 speaking 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 feasting; 
H●mil. 18. ●ost. Pe●ta.  he adds, cujus observationem mos Christianus ad diem dominicum competentius transtulit. Where plainly mos Christianus doth imply no precept, no order or command 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, as not armed with any warrant from the Apostles, or other argument from Scripture: 
Homil. i● dieb. dom.  Where he adviseth us, a vespera diei Sabbati usque ad vesperam diei dominici, sequestrati a 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 wa●, before either of them had been used in the Christian Church. And so Hesychius Bishop of Jerusalem, 
In Levit. lib. 2. cap.  who flourished 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 conventihus divinis sequestramus; which was the most that he could say, for the original thereof, indeed who could more. 
Etymolog. l. 6. c. 18.  And as for Isidore himself whom the others followed, its clear that they esteemed the Lords day for no other, than a common holiday; by fare inferior unto Easter. Pascha festivitatum omniu● prima est. Then followeth Pentecost, Epiphanie, Palme-sunday, Maundie-thursday, and in the last place, Dies daminicus, 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 descend ex Apostolorum traditione, immo ecclesiae autoritate, at most from Apostolical tradition, 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 Counsels 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 ancient Canons. Secund●ugrave; m sanctorum statuta patrum, saith the first, Can. 26. Secund●ugrave; m Canonicam institutionem 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 commandment: yet they that look upon him well, can find no such matter. He saith indeed that both the Old and New Testament depute the seventh day unto rest, but for the keeping of it holy, both that and other days appointed for God's public service, ecclesia decreverit observanda; that he ascribes alone to the Church's order. Dewret. l. 2. tit. 9 de ferijs. cap. 3. The like may be affirmed also of restraint from labour, 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 show or colour added from the Law of God.  
(5) I say some show or colour added from the Law of God. For as before I said, it is not utterly impossible, but that those Princes might make use of some pretence or show 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 remembered, expressly had prohibited all works of husbandry on this day: the former having added for enforcing of it, not only Ecclesiastical censures, but corporal and civilly 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 thundering from the holy mountain, that they should do no manner of work upon their Sabbath: It being added thereunto, that whosoever should offend therein, he should dye the death. And certainly it was very long, before either Prince or Prelate, or both joined 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 Emperors, decrees of Popes, and Canons of particular Counsels; 
Can 18.  which have successively been made in restraint thereof. The Synod of Chalons, Anno 662. wherein were 44. Bishops, and amongst them S. Owen Archbishop of Roan, concluded as had been before, [non nova condentes sed vetera renovantes] that on the Lord's day no man should presume to sow or plough, or reap, vel quicquid ad ruris culturam pertinet, or deal in any thing that belonged 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, 
Leg. Al●ma●. tit. 39 ap. Brisso●.  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 bondman, let him be sound bastinadoed; in case a freeman, 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 Governor, and made a bondslave. So for the Realm of Germany, a Council held at Dingulofinum in the lower Bavaria, Anno. 772. did determine thus. Festo die Solis, ocio divino intentus, prophanis negotijs abstineto, upon the Sunday (so they call it) let every man abstain from profane employments, and be intent upon God's worship; If any man shall work his Cart this day, or busy himself in any such like work, jumenta ejus publica sunto, his Teem shall presently be forfeited to the public use: And if stubbornly they persist to provoke God's anger, be they sold for Bondmen. 
Hist. l. 3.  So Aventine reports the Canon. And somewhat like to this was ordered by Theodorius king of the Bavarians, 
Ap. Brisson. ut supra.  viz. Si quis die dominico, etc. If any man upon the Lord's day shall yoke his Oxen, and drive forth his wain, dextrum bovem perdat, his right hand Ox shall be forthwith forfeit; if he make hay or carry it in; if he mow corn or carry it in, let him be once or twice admonished; & 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 secundù quod in lege praecepit dominus, upon the prescript of God's Law, & 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 several Synods to be assembled at one time, Anno 813. at Mentz at Rheims, at Tours, at Chalons, and Arles: in all of which it was concluded against the Husbandman; and many others more, as we shall see in the next Section. And yet we 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 judgement those chief that determined of men's lives; it was not brought about, in these Western parts without great difficulty. Witness, besides the several Imperial edicts before remembered, Conc. Mogunt. Anno. 813. Can 37. Rhemens'. Can. 35. Turonens. Can. 40. Arelatens. Can. 16. being four of those Counsels which were called by Charles, as before was said: as also that of Aken, Anno. 836. Ca 20. And though it was determined in the Roman Synod under Leo the fourth, that no suspected person should receive judgement on that day; a clause being added in the Canon, legibus infirmari 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 remembered, enforced particularly to revive it▪ and then and ther● 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 enforce or induce them to it, but humane authority.  
(6) On the same reason as it seems, Leo Philosophus Emp. of Constantinople 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 Emperor Constantine had ordained, as before was shown that all Artificers, and such as dwelled in Cities, should on the Sunday leave their trades: but by the same Edict gave licence to the husbandman to pursue his business, aswell upon that day, as on any other. But contrary this Leo, surnamed Philosophus (he began his reign Anno 886, grounding himself, for so he tells us, on the authority of the holy Ghost, and of the Apostles; (but where he found 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, 
Eccl. hist. l. 15 c. 22.  and attributes it to the former Leo, whom before we spoke of in our fourth Chapter. Quo tempore primus etiam Leo constitution● 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 business: the former Leo using no such motive in all his Edict. But take it from the Emperor himself, 
Constit. 〈◊〉  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 ●ti 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, etc. a labour vacent. Neque Agricolae, etc. It is our will, saith he, according to the true meaning of the holy Ghost, and of the Apostles by him directed, that on that sacred day, whereon we were restored unto our integrity, all men should rest themselves and surcease from labour: neither the husbandmen nor others, putting their hand that day to prohibited 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 honoured, 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 reckless slighting and contempt of all religion, to make that day common: and think that we may do thereon, as we do on others. So fare this Emperor determines of it first, and disputes it afterwards, I only note it for the close, that it was near 900 years from our Saviour's 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.  
(7) As great a difficulty did it prove to restrain other things in these times projected, although they carried it at the last, The Emperor Constantine had before commanded, that all Artificers in the Cities should surcease from labour, on the Lord's day; aswell as those whom he employed 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 Constantine, and therefore followed their employments, 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 praecepit, etc. 
In ●egib▪ Aquis granens.  We do ordain, according as it is commanded in the law of God, that no man do any servile work on the Lord's 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 particulars. That is to say, that neither men employ themselves in works of husbandry, in dressing of their Vines, ploughing their lands, making their hay, fencing their grounds, grubbing or felling trees, 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 wove, or dress cloth, to make garments, or needle work, to carded their wool, beat hemp, wash clothes in public, or shear sheep: but that they come unto the Church, to divine service, and magnify 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 fare, to his own Edict, as not to strengthen it, (as the times than were) by the authority of the Church, and therefore caused those five Counsels before remembered, to be assembled at one time: in four of which it was determined against all servile works, and Law days, as also ut merca●tus in ijs minime sit, Council, Mogunt. C●n. 37. ne mercata excerceant, Rhemens'. can. 35. and so in those of Tours, 40. and Arles 16. That of Chalons which was the fifth, did only intimate, that whereas the Lords day had been much neglected, 
Can. 50.  the better keeping of the same was to be established authentica constitutione, by some Authentical constitution of the Emperor himself. But whatsoever care this Emperor took, to see his will performed, and the Lords day sanctified; it seems his successor Ludovicus was remiss enough; which being found, as found it was, the people fell again to their former labours; ploughing and marketting and lawday, as before they did. The Council held at Paris Anno 829, which was but sixteen years after the holding of the aforesaid Synods, 
Concil. Paris●e●s ●. l. c. 50  much complains thereof: and withal adds, that many of the Prelates assembled there, knew both by fame and by their own proper knowledge, quosdam in hoc die ruralia opera excercentes, fulmine interemptos, that certain men following their husbandry on that day, had been killed with lightning; and others with a strange convulsion 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 superiors in that, nor declaration of their King, nor constitution of the Church, could work so fare upon them, as to gain obedience; in things conducing to God's service▪ Haddit working on that day, been so much offensive in the ●ight of God, likely it is, we might have heard of some such judgements, in the times, before: but being not prohibited, it was not unlawful. Now being made unlawful, 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 disobedience. Therefore the council did advise that first of all the Priests and Prelates, than that Kings, Princes, and all faithful people, would do their best endeavour for the restoring of that day to its ancient lustre; which had so foully been neglected. Next they addressed themselves particularly to Ludovicke and Lotharius then the Roman Emperors, ut cunctis metum incutiant, that by some sharp injunction, they would strike a terror into all their subjects, that for the times to come none should presume to plough, or hold Lawdayes, or Market, as of late was used. This probably occasioned the said two Emperors 853. to call a Synod at Rome, under Leo the fourth: where it was ordered more precisely, 
Syn. Rom. Can. 30.  than in f●rmer times, ut die dominico nullus audeat mercationes, nec in cibariis rebus, aut quaelibet opera rustica facere, that no man should from thenceforth dare to make any Markets on the Lord's 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 Christendom: 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? 
2 King. ●0.  Out of which consternation all men presently obeyed, tradesmen of all sorts being brought to lay by their labours: and amongst those▪ the miller, though his work was easiest, and least of all required his presence. N●c aliquis a vespera diei Sabbati, usque ad vesperam diei dominicae, ad molendi●a aquarum vel ad aliqua alia molere a●deat. So was it ordered in the Council of Angeirs, (of which see Bochellus) Anno 1282: wherein the Barber also was forbidden to use his trade.  
(8) Yet were not those restraints so strict, as that there was no liberty to be allowed of, either for 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 remembered, though otherwise precise enough, there were three several kinds of carriages, allowed and licence on the Lord's day: i. e. Hortalia carra, vel victualia, vel si fortenecesse erit corpus cujuslibet ducere ad sepulchrum; that is to say, carriage of gardening ware, and Carts of victuals, and such as are to carry a dead corpse to burial. So Theodulphus Aurelianensis who lived about the year 836, having first put 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, 
Epl. ap. Bibl. Patr▪  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 necessitas fuerit navigandi vel itinerandi, licentia datur. For if (saith he) there be a necessary occasion, either of setting sail, or going a journey; this may be allowed of: in case they pretermit 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 chose rather to refer it to this Theodulphus, though a private man, amongst whose works I find it in the great Bibliotheca Patrum. Tom. 9 Thus in a Synod held at Coy, within the realm and diocese of Oniedo; Anno 1050, it was decreed, that all men should repair to Church on the Lord's day, and there hear Matins, Mass, and other the canonical hours; 
〈◊〉. 6.  as also, Opus servile non excerceant, 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 devotions sake, or to bury the dead, or to visit the sick; or finally prosecreto regis, vel Saracenorum impetu, on special business of the Kings, or to make head against the Saracens. The King was much beholding 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 Emperors, yea and by several Counsels too: which for the East part● was confirmed by Emanuel Comnenus the Eastern Emperor, Anno 1174. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that all access to the tribunal should be quite shut up; that none of those who sat in judgement should sit on any cause that day. Yet this not absolutely, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. unless the King shall please on any new emergent cause, as many times business comes unlooked for, to appoint it otherwise. Thus also for the works of labour, fishing had been restrained on the Lord's day, as a toilsome Act; and on the other holy days, as well as that: yet did it please Pope Alexander the third, (he entered on the chair of Rome Anno 1160.) to order by his decretal, that on the Lord's day and the rest, 
Decretal. l. 2. 7 tit. 9▪ c. 3.  it might be lawful unto those who dwelled upon the Coast, Si halecia terrae inclinarint, ●orum captioni, ingruente necessitate, intendere; to set themselves unto their fishing▪ in case the Herring came within their reach, and the tim● was seasonable. Provided that they sent a convenient portion, unto the Churches round about them, and unto the poor. Nay even the works of handycrafts were in some sort suffered. For whereas in the Council of Laodicea, it was determined, that men should rest on the Lord's day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from all their handy work, and repair to Church. Balsamon tells us in his Gloss, 
In Can. 29. Council▪ L●●d.  that so it was resolved amongst them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not absolutely; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if with conveniency they could. For still, saith he, (he lived in Anno 1191) in case men labour on that day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 commanded ut homines & jumenta omnia quiescant, 
Chroni●. Aeditui.  that there should be a general restraint from labour both of man beast: there was a reservation 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 the Church.  
(9) Nor were there reservations and exceptions only in point of business and nothing found in point of practice; but there are many passages, especially of the greatest persons▪ & most public actions left upon record; to let us know what liberty they assumed unto themselves, as well on this day as the rest. And in such only shall I instance, and as being most exemplary: and therefore most conducing to my present purpose. And first we read of a great battle fought on Palm Sunday, 
Aventi●e▪ Hist. ●. 3.  Anno. 718. between Charles Martell, Grand master of the household 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 deferred the battle, had they conceived it any ●inne to fight that day. Upon the Sunday before Lent, Anno 835. Ludovick the Emperor surnamed Pius, or the godly, together with his Prelates and others, 
Baro●.  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 Whitsuntide Anno 844. Ludowick son unto Lotharius the Emperor made his solemn entrance into Rome: the Roman Citizens attending him with their Flags and Ensigns; the Pope and Clergy staying his coming in S. Peter● Church, there to entertain him. Upon a Sunday, Anno 1014. Henry the Emperor duodecem senatoribus vallatus, environed with twelve of the Roman Senators, 
Ditmarus Hist. l. 7.  came to S. Peter's Church, and there was crowned, together with his wife, by the Pope then being. On Easter day, in ipsa die paschalis solennitatis, Anno. 1027. Conrade the Emperor was solemnly inaugurate by Pope john; Canutus King of England, 
Otho Frising. hist▪ l. 6. c. 29.  and Rodalph King of the Burgundians, being then both present: and the next Sunday after began his journey towards Germany. Upon Palm Sunday, Anno. 1084. Wibert Archbishop of Ravenna was solemnly enthronized in the Chair of Rome: 
Vrspergens. C●●onico●.  and the next Sunday after being Easter day, Henry the third Imperiali dignitate sublimatus est, was crowned Emperor. On Passion Sunday Anno 1148. Lewis the King of France afterwards Canonised for a Saint, made his first entry into Jerusalem 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 Counsels on this day assembled, as that of Charles, 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 Passion Sunday, Anno. 1177. against Frederick the Emperor; or that of Paris, Anno 1226. summoned by Stephen then Bishop there, on the fourth Sunday in Lent, for the condemning of certain dangerous and erroneous positions, at that time on foot. I have the rather instanced in these particulars, partly because they happened 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 public actions, and such as moved not forwards but by diverse wheels; they did require a greater number of people to attend them. And howsoever Counsels in themselves be of an ecclesiastical nature; and that the crowning of a King in the act itself, be mixed of sacred and of ●ivill: yet in the train and great attendance that belongs unto them, the pomp the triumphs, and concourse of so many people they are merely secular. And secular although they were, yet we may well persuade ourselves, 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 remembered in their magnificent entries into Rome and Metz; or the other military entrance into Jerusalem: which were mere secular Acts, and had not any the least mixture, either of e●●lesiasticall or sacred nature.  
(10) For recreations in these times, there is no question to be made, but all were lawful to be used on the Lord's 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 dance, 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, 
Parallellorum lib. 3. cap. 47.  who only wished for the Lords day, ut ab opere 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 applaudentes, & saltantes, etc. But look abroad on the Lord's day, and you shall find some singing to the Harp, others applauding of the Music; some dancing, others jeering of their Neighbours, alios denique luctantes reperi●s, and some also wrestling. It followeth, Praco ad ecclesiam vocat? omnes segnitie torpent, & moras nectunt: cithara aut tuba personuit? omnes tanquam alis instructi currunt. Doth the Clerk call unto the Church? they have a feaver-lurdane, and they cannot stir: doth the Harp or 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 music, dancing, public sports, or manlike exercises, such as wrestling is on the Lord's day; must certainly have better eyes than Lynceus, and more with than Oedipus. Plainly they prove the contrary to what some allege them: and show most clearly, that the recreations there remembered, were allowed of publicly; 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 God's public service was to be first considered, in the Lord's day, and after, on spare times men's private pleasures; these had quite changed the course of nature, & 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 condemn dancing on the Lord's day, as unlawful utterly: which being looked into, condemns alone immodest and unseemly dance, 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 mulieres festis diehus vanis ludis vacent: that women do not give themselves on the holy days, unto wanton sports: and is as followeth. Sunt quidam, & maxim mulieres, qui festis & sacris diebus, etc. 
Can. 35.  Certain the●e are, but chief 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, etc. but spend the time in dancing, and in shameless songs, leading and holding out their dances as the Pagans used, and in that manner, 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 dance were accompanied with immodest songs, and therefore as unfit for any day, as they were for Sunday: and thirdly, that these kind of dance were not prohibited on the Lord's day only, but on all the holy days. Such also was the Canon of the third Council of Toledo, Anno. 589. 
Decret. pars. 3. de consectat. distinct. 3.  which afterwards became a part of the Canon Law; though by the 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 followeth, Irreligiosa consuetudo est, quam vulgus per sanctorum solennitates & festivitates agere consuevit. Populi qui divina officia debent attendere, saltationibus turpibus invigilant, cantica non solum mala can●ntes, sed etiam religiosorum officijs perstrepunt. Hoc evim ut ab omni Hispania [the Decret reads ab omnibus provincijs] depellatar, sacerdotum ac judicum a sancto Conci ●io cura committitur. There is an irreligious custom taken up by the common people, that on the Festivals of the Saints, those which should be attended 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 remooved out of all the Country, the Council leaves it to the care of the Priests and judges. Such dances and employed to so bad a purpose, there is none could tolerate; 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.  
(11) And so indeed it had, 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 superior. Leo the Emperor by his Edict shut up the Theatre, and the Cirque or shewplace, on the Lord's day. The like is willed expressly, in the sixth general Council holden at Constantinople, Anno 692. 
Can. 66.  for the whole Easter week. Nequaquam ergo his diebus, equorum cursus, vel aliquod publicum fiat spectaculum; so the Canon hath it. The Emperor Charles, restrained the Husbandman and the tradesman, from following their usual work on the Lord's 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 remembered, 
Can. 77.  ab omni opere rurali, fabrili, Carpentario, gynaeceo, coement ario, pictorio, venatorio, forensi, mercatorio, audientiali, ac sacrametis exigendis; from husbandry, the craft of Smiths & Carpenters, from needlework, cementing, painting, hunting, plead, merchandise, casting of accounts, & from taking Oaths. The Benedictines had but three mess of pottage upon other days: die vero dominico & in praecipuis festivitatibus, but on the Lord's day and the principal festivals, a fourth was added; as saith Theodomare the Abbot in an Epistle to Charles the Great. Law-suites and Courts of judgement were to be laid aside, and quite shut up on the Lords day; as many Emperors and Counsels had determined severally. The Council held at Friburg, Anno 895. 
Conc. Tribu. 〈◊〉. 26.  did resolve the same of holy days or Saints days, and the time of Lent. Nullus omnino secularis diebus dominicis, vel Sanctorum in festis, seu Quadragesimae, aut jejuniorum, placitum habere, sed nec populum illo pr●●sumat coercere, as the Canon goeth. The very same with that of the Council of Erford, Anno 932. cap. 2. But what need private and particular Synods be produced, as witnesses herein, when we have Emperors, Popes, and Patriarches, that affirm the same. To take them in the order in which they lived, Photius the Patriarch of Constantinople, Anno 858. 
Ap. Balsam. tit. 7. cap. 1.  thus reckoneth up the Festivals of especial note, viz. Seven days before Easter, and seven days after Christmas, Epiphanie, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feasts of the Apostles, and the Lords day. And then he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that on those days, they neither suffer public shows, nor Courts of justice. Emanuel Comnenus next, Emperor of Constantinople, 
Ap● Balsam.  Anno 1174. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. We do ordain saith he that these days following be exempt from labour, viz. the nativity of the Virgin Mary, holy-rood day, (and so he rockoneth 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 judgement. 
Lib. 2. tit. de ferijs. cap. 5.  The like Pope Gregory the ninth, Anno 1228. determineth in the Decretal, where numbering 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 unto it. Consentientibus etiam partibus, nec processus habitus teneat, nec sententia quam contingit diebus hujusmodi promulgari. So the Law resolves it. Now lest the feast of Whit sontide, might not have some respect, as well as Easter, it was determined in the Council held at Engelheim, 
Cap. 6.  Anno 948. that Monday, Tuesday, Wednesday in the Whitsun-weeke, 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, 
Vrspergens. Chronic.  and was to give account thereof to the Pope then being, he certifieth him by his letters, Anno. 1124, that having christened 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 pre-eminence above the Sunday: For whereas fishermen were permitted by the Decretal of Pope Alexander 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 order was. But not to deal in generals only, Isidore Archbishop of Sevill in the beginning of the seventh 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 were not as much regarded, as the Lords day was: the Council held at Mentz Anno 813 did appoint it thus, that if 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 God's 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 God's 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 God's public worship: the choycing of the times, was left to the Church's 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 praceptum contexitur. 
Serm. 3. Super Salve reg.  Observa diem Sabbati, i. e. in sacris ferijs te exerce. So S. Bernard in his third Sermon, Super salve Regina.  
(12) The Lord's day and the holy days or Saints days being of so near a kin; we must next see what care was taken by the Church, in these presentages, 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 counsel holden at Constantinople appointed that those to whom the cure of the Church was trusted, should on all days, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially on the Lord's 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 beside the Parish Priest who had Cure of souls, many assisting ministers of inferior Orders, which lived upon God's holy Altar. Somewhat to this purpose, of preaching every Sunday, 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 administered 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 indifferent; advising all men notwithstanding, 
De Sermon. proprieta●. l 4 10.  in case there be no lawful let, to communicate every Lord's day. Quotidie Eucharistiae communionem percipere nec vitupero nec laudo, omnibus tamen dominicis diebus communicandum horror, sitamen mens in affectu peccandi non sit, as his words there are. And whereas this good custom had been long neglected, it was appointed that the Sacrament should be administered every Lord's day, 
Can. 2●.  by the Council at Aken. Anno 836. Ne forte qui long est a sacramentis quibusest redemptus &c: lest, saith the council, they which keep so much distance from the Sacraments 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 enjoin on them, the celebration of the Sacrament, which was annexed to them of course. So likewise for the public prayers, besides what scatteringly hath been said in former places, the Council held at Friburg Anno 895 hath determined thus, 
Conc. Friburiens. Can. 26.  Diebus dominicis & sanctorum festis vigilis & orationibus nisistendumest, & ad missas cuilibet Christiano cum oblationibus currendum: that on the Lord's 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 Latin; 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 God's worship which was public prayer, served not so much to comfort and to edification as it should have done. As for the outward adjuncts of Gods public service, on the Church's part, the principal was that of Music which in these Ages grew to a perfect height. We shown before that vocal music in the Church, is no less ancient than the liturgy of the Church itself: which as it was begun in Ignatius time, after the manner of plainsong, or a melodious kind of pronunciation; as before was said; so in S. Augustine's time, it became so excellent, that it drew many to the Church, and consequently many to the faith. Now to that vocal music which was then in use, and of which formerly we spoke; 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; almost 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 vocal and instrumental, for raising of men's hearts, and sweetening their affections towards God. Not any thing, wherein the militant Church here on Earth, hath more resemblance to the Church in heaven triumphant; then in that sacred and harmonious way of singing praise, and Allelujahs to the Lord our God; which is and hath of long been used in the Church of Christ.  
(13) To bring this Chapter to an end, 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, at 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 join together in all christian duties, with the greater force; it pleased the Church and principal powers thereof, to restrain men from corporal labours, and bind them to repair to the house of God. Or if they did intent the Lord's day for a Sabbath day, its plain they must have made more Sabbaths' then one day in seven: those holy days, which universally were observed in the Christian Church, being no otherwise to be kept than the Lords day was; and those increasing in these Ages to so great a number, that they became a burden to the common people. Nor is it likely, that being once free from the bondage of the jewish Sabbath, they would submit themselves unto another of their own devising: and do therewith, as the Idolaters of old with their wooden gods, first make them, and then presently fall down and worship them. Rather they took a course to restrain the jews, from sanctifying their Sabbath, and other legal festivals, as before they used. Statutum est de judoeis, in the 12 Council of Toledo Anno 681, 
Can. 10.  Ne Sabbata, coeterasque 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 thereof; they saw no such matter. They which had better visions could perceive no Sabbath; but in this life, a Sabbath or a rest from 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 inc●rnationem etc. For as, saith he, the sign of Circumcision, foreshowed 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 po●ita est sanctis & electis; so did the Sabbath signify 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 hebdomadis, sed omni tempore sabbatizare satagit; the true spiritual man keeps not his Sabbath once a week, but at all times what ever, every hour and minute. What then? would he have no day set a part for God's public service; no, but not the Sabbath. Because, (saith he) we are not to rejoice 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 ourselves 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 coeteris diebus feriati semper simus a servili opere peccati. Provided always that upon that, and all days else, we keep ourselves 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 lest 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 Lord's day by the name of the Christian Sabbath. Dies dominica, dies viz. resurrectionis, quae su●● salvationis causa extitit, Christianorum sabbatum est. But this no otherwise to be construed, then by Analogy and resemblance, no otherwise than the feast of Easter is called the Christian Passeover; and Whitsuntide, the Christian Pentecost. As for the Saturday, the old Sabbath day, though it continued not a Sabbath; yet it was still held in an high esteem, in the Eastern Churches; counted a festival day, or at lest 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they used to fast the Saturday, which was directly contrary to the Canons of the Apostles, as they there allege. 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 shows 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, 
Curop●l●t.  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: Co●stantine surnamed Mononiachus, 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 public 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 urban of that name the second, 
Hect. Bo●●. hist. l. ●2.  did consecrate it to the weekly service of the blessed Virgin, and instituted in the Council held at Clermont, Anno 1095, that our Lady's office, [Officium B. Marie] should be said upon it; Eandemque Sabbato quoque die, pr●cipua devotione, populum Christianum colere debere, and that upon that day, all Christian folk should worship her with their best devotions: 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 judgement of the Schoolmen and of the Protestants; and what the practice of those Churches in this Lord's day business.  
(1) That in the judgement of the Schoolmen the keeping of one day in seven, is not the moral part of the fourth Commandment. (2) As also that the Lords day is not founded on Divin● authority, but the authority of the Church. (3) A Catalogue of the holy days drawn up in the Council of Lions: and the new Doctrine of the Schools, touching the native sanctity of the holy days. (4) In what estate the Lords day stood, in matter of restraint from labour, at the Reformation. (5) The reformators find great fault, both with the said new doctrine, and restraints from labour. (6) That in the judgement of the Protestant divines, the keeping of one day in seven, is not the moral part of the fourth Commandment. (7) as that the Lords day hath no 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 itself. (11) In what estate the Lords day stands in the Eastern Churches; and that the Saturday is no less esteemed of by the Ethiopians, than the said Lords day,  
(1) We are now come unto an Age wherein the learning of the world began to make a different show, from what it did: to such a period of time, in which was made the greatest alteration in the whole fabric 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 subtleties, 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 ihe School men; though they conscented well enough in the present business, so fare as it concerned 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 happened 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 depu●et aliquod tempus vitae suae, advacandum divinis. etc. 
2 2. qu. 122. art 4. ad 1.  Moral it is in this regard, that men must set apart some particular time, for God's public service: it being natural to man to destinate particular times to particular actions, as for his dinner, for his sleep and such other actions. Sedin quantum in hoc praecepto determinatur speciale tempus in signum creationis mundi, sic est praeceptum ceremoniale. But in as much as that there is a day appointed in the Law itself, in token of God's rest, and the World's creation; in that respect the Law is ceremonial, And ceremonial too they make it, in reference to the Allegory; out Saviour's 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 Decalogue, in quantum est praeceptum morale, non in quantum est ceremoniale; only so fare forth as it is moral, and not as ceremonial: that is, that we are bound by the fourth Commandment to destinate some time to God's public service, which is simply moral: but not the Seventh day, which is plainly ceremonial. Aquinas so resolves it, 
In ●ra●. de Sabbato.  for all the rest● his judgement 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 & perfect, we will take notice of two others, 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. Intelligendum est quod prae●eptum illud habet aliquid, quod est mere morale, etc. 
Serm. de dcce● precept.  It is to be conceived, saith he, that in the fourth Commandment there is something which is simply moral; some thing again that is plainly ceremonial, and something mixed. The sanctifying of a day is moral; the sanctifying of a seventh day, ceremonial: rest from the works of labour, being mixed of both. Quod praecipit deus sanctificationem, est Praeceptum morale! Est & in hoc praecepto aliquid ceremoniale, ut figuratio diei septimae. Item continetur aliquid quod est partim morale, partim ceremoniale, ut cessatio ab operibus. Lastly, To status Bishop of Avila in Spain hath resolved the same; aliquid est in eo juris naturalis, aliquid legalis: 
In Exod. 20. qu. 11.  that in the fourth Commandment there is some thing natural, and something legal; that it is partly morell and partly ceremonial. Naturale est quod dum Deum colimus, abalij sab stineamus, etc. Moral & natural it is, that for the time, we worship God, 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.  
(2) So for the Lords day, 
2. 2a. qu. 122. art 4. ad 4.  it is thus determined by Aquinas, that it depends on the authority of the Church, the custom and consent of God's faithful servants; and not on any obligation laid upon us by the fourth Commandment. Diei dominicae observantia in nova lege, ●uccedit observantiae sabbati, non ex vi praecepti legis, sed ex constitutione ecclesiae consuetudine populi Christiani. What followeth thereupon? Et ideo non est itae arcta prohibitio operandi, in die dominica, sicut in die Sabbati. Therefore, saith he, the prohibition of doing no work on the Lord's day, is not so rigorous and severe, as upon the Sabbath; many things being licenced 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; then possibly could have been gotten under the Law. The like To status tells us, though in different words: save that he doth extend the prohibition, as well to all the feasts of the Old Testament, as all the holy days of the new; and neither to the Sabbath, nor the Lord's day only. In veteri lege major fuit strictio in observatione festorum, quam in nova lege. 
In Exod. 20. qu. 13.  How so? In omnibus enim festivitatibus nostris quant●cunque sint, etc. 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, etc. 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 〈◊〉 constitution. 
In Math. 23. qu. 148.  〈◊〉 Sabbatum ●x man 〈◊〉, cujus 〈◊〉 successit dies dominica, & tamen manifestum est, quod observatio dici dominicae, non est de jure divino, 〈…〉 Canonico. This is plain enough, and this he proves, because the Church hath still a power 〈◊〉 illum diem, vel totaliter tollere, either to change the ●ay, or take it utterly away, and to dispense touching the keeping of the same: which possibly it neither could no● ought to 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 habe● institutionem, habet destitutionem, as is the Bishop's 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 practice: that is, as I conceive his meaning, that such a power is absolutely in the Church, though not convenient now to be put in practice. According unto that of S. 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 publicly avowed, and made good amongst them. And howsoever Petrus de Anchorana and Nicholas Abbot of Patermo two learned Canonists; as also Angelus de Clavasio, and Silvester de Prierats, two as learned Casuists, seem to defend the institution 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 jesuites 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 specially Azorius, in his Institut. Moral, part second cap. 2 who gives us an whole Catalogue of them, which hold the Lords day to be founded only on the authority of the Church. Touching the other power, the power of dispensation, there is not any thing more certain, then 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 we specified in the former Ages; and some occur in these whereof now we writ. 
Decretal l 2▪ tit de feriis. cap. 5.  It pleased Pope Gregory the ninth, Anno 1228, to inhibit all contentious suits on the Lord's day and the other festivals; and to inhibit them so fare, that judgement 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 enforced, 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. 
Concil. ●abinens de feriis  a general restraint was ratified that had been formerly in force, quod nullus in diebus dominicis & festivis, agros colere a●deat, aut manualia artificia exercere praesumat; that none should henceforth follow husbandry, or exercise himself in mechanic trads upon the Lord's 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, then on the Lord's day.  
(3) These holy days, as they were named particularly in Pope Gregory's decretal; so was a perfect list made of them in the Synod of Lions, Anno▪ 244. 
De consecrat. distinct. 3. c. 1.  which being celebrated 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 Christ's nativity, ●aint Stephen, S. john the Evangelist, the Innocents', S. Silvester, the Circumcision of our Lord, the Epiphanie, Easter, together with the week precedent, and the week succeeding, the three days in Rogation week, the day of Christ's ascension, Whitsunday, with the two days after, john S. the Baptist, the feasts of all the twelve Apostles, all the festivities of our Lady, S. Laurence, all the Lords days in the year●, S. Michael the Archangel, All Saints, S. martin's, 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 ●it perhaps by reason of their numbers, that men should be restrained from labour; as neither that they should be encouraged 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 Cunt, non esse plebem cogendam ad feriandum, sed nec prohibendam. And in this state things stood a long time together, there being none that proffered opposition, 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 restraints had unadvisedly been imposed on the common people. Nicholas de Clemangis, complained much as of some other abuses in the Church, so of the multitude of holy days, 
Ap. Hospin. cap. 4. de. fest. Christi.  which had of late times been brought into it. And Pet. de Aliaco Cardinal of Cambray, in a discourse by him exhibited to the Council of Constance, made public suit unto the Fathers there assembled, that there might a stop 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 working days, ad vite necessaria procuranda, to get their live. 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 fastened 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 alijs sanctiores, truly and properly invested with a greater sanctity than the other days. 
Bellarm. de cultu S. l. 3. c. 10.  Yea so fare did they go at last, that it is publicly maintained in the Schools of Rome, non sublatam esse, sed mutatam tantum [in novo Testamento] significati●n●m discretionem dierum: that the difference of days and times and the mysterious significations of the same, which had before been used in the jewish Church; was not abolished, 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. 
〈…〉 qu. 103▪ Art. 3. ad 4●  Sabbatum mutatur in diem d●minicum; similiter alijs solennitatibus veteris legis, novae solennitates succedunt: as his words there are. Upon which ground of his, the doctrines now remembed 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.  
(4) And in this state things stood, both for the doctrine and the practice, until such time as men began to look into the errors and abuses in the Church of Rome, with a more serious eye then before they did: the Canonists being no less nice, in the point of practice; then were the Schoolmen and the rest exorbitant in the point of doctrine. Whose niceties, especially in matter of restraint, 
In Exod. 12.  we have most fully represented to us by ●ostatus: 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 than determineth of it thus. ●tinerando pro negotijs p●ccatum esse mortale, etc. 
Q●. 25.  He that doth travail on the holy days (for in that general name the Lords day and the other festivals are comprehended) about worldly business, commits mortal sin; as also if he Trade or Traffic 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 quictem Sabbati non impediunt, such as are no great hindrance to the Sabbaths rest; and secondly, nisi hoc sit in causa pia, unless it were on some devou● and pious purpose. To read unto, or teach a man, to deal in actions of the Law, 
Qu. 26.  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. 
Qu. 27.  If a Musician wait upon a Gentleman, to recreate his mind with Music, 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; 
Qu. 28.  and depends only upon the bounty of the parties, who enjoy his music. 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 Lord's day, 
Qu. 29.  or the other holy days: but to wash dishes on those days, was esteemed unlawful; et differi in diem alteram, and was to be deferred till another day. 
Queen▪ 32.  Lawyers, that do their client's business for their wont fee, 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, etc. 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 travailed on the holy days, 
Qu. 34.  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, 
Qu. 35.  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, ut si quis hoc ageret ex lascivia, as if one played only out of wantonness, 
Queen▪ 36.  or otherwise were so intent upon his music, that he went not to Mass. ●rtificers which work on the holy days for their own profit only, are in mortal sin; unless the work be very small: quia modicum non facit solennitat●m dissolui, because a little thing dishonours not the Festival: De minimis non curat lex, as our saying is. Contrary Butchers, Vintners, Bakers, Costermongers, sinned not in selling their commodities; because more profit doth redound to the Common wealth, which cannot be without such commodities, than to them that ●ell; yet this extended not to Drapers, Shoemakers, or the like, because there is not such a present necessity for clothes, as meat. Yet where the custom was, that Butchers did not sell on the holy days, but specially not upon the Lord's 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. 
Qu. 3●.  To write out or transcribe a book, though for a man's 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. Windmills were suffered to be used on the holy days, 
Q●. 3●.  not Watermils: because the first required less labour and attendance, than the other did. This is the reason in Tostatus, though I can see no reason in it▪ the passage of the water being once let run, being of more certainty and continuance, than the changeable blowing of the wind. But to proceed, Ferry-men were not to transport port such men, in their boats or wherries, as did begin their journey on an holy day, 
Qu. 39  unless they went to M●sse, 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 Lord's day and the other holy days, 
Qu. 41.  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. 
Queen▪ 42▪  So also to build bridges, repair the walls of Towns and Castles, or other public edifices, on those days, was not held unlawful; si instent hosts, 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 ●et on foot: but principally to let others see, how near they come in their new fancies and devises, unto the niceties of those men whom they most abhor.  
(5) Thus stood it, as before I said, both for the doctrine and the practice, till men began to look into the errors 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 consciences of God's 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, 
l. 2 cap. 8. p. 34.  qui judaica opinion populum superioribus seculis imbuerunt, who in the times before possessed the people's minds with so much judaisme; that they had changed the day indeed, as indishonour 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 Acates, sings the self same song, 
In Apocal. 1. v. 10.  that howsoever the assemblies of the Lords day were of Apostolical and divine tradition: sic tamen ut Iudaica cessatio ab omni opere non observaretur, quoniam hoc plane fuisset judaismum non abol●re, sed tantum, quod ad diem attinet, immutare; yet so that there was no cessation from work, required as was observed among the jews. For that, saith he, had not so much abolished judaisme, 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 Emperors: 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 judaismum degenerarit, degenerated at the last into downright judaisme. So for the Lutheran Churches, Chemnitius challengeth the Romanists of superstition, quasi dominicae diei & reliquis diebus festis, per se, peculiar●s quaedam insit sanctitas, because they taught the people that the holy 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 hindrance unto the sanctifying of the day: yet he accounts it but a part of the jewish leaven; nimis scrupulose diebus festis prohibere operas externas, quae vel quando, non impediunt publicum ministerium; so scrupulously to prohibit such external Actions which are at all no hindrance to God's public service, and man's Sabbath duties. 
In Mat. 12.  Bucer goes further yet, and doth not only call it a superstition, but an apostasy from Christ, to think that working on the Lord's day, in itself considered, 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 meetings, si eximatur è cordibus hominum opinio necessitatis, if men were once dispossessed of these opinions, that the day was necessary to be kept, that it was holier in itself then the other days, and that to work upon that day, in itself, was sinful. Lastly, the Churches of the Swissers 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 credimns, 
Cap. 24.  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 itself considered, is any way pleasing unto God. By which we plainly may perceive, what is the judgement of Protestant Churches in the present point.  
(6) Indeed it is not to be thought, that they could otherwise resolve and determine of it: considering what their doctrine is of the day itself: 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 ●ature; 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 remembered, 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, 
In stit. l. 2. cap. 8. 11. 34.  that whatsoever 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, then 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 servituti ecclesias astringeret; yet stood not he so much for the number of seven, as to confine the Church unto it. If Calvin elsewhere be of another 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, 
In decalog,  with Ryvell, as speaking of an ecclesiastical custom, not to be neglected, non de necessitate legis divinae, and not of any obligation laid upon us by the law of God. Neither is he the only one that hath so determined. Simler hath said it more expressly. Quod dies una cultui divine consecretur, ex lege naturae est; quod autom haec sit septima, 
In Exod. 20.  non octava, nona aut decima, juris est divini, sed ceremonialis: That one day should be set apart for God's public 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. 
Loc. 55.  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 septimo die observetur, ho non fu●t 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 Frankisc. Gomarus, that great undertaker against Arminius, 
Cap. 5. n. 8.  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 God's service. And Ryvet, as professed an enemy of the Remonstrants, 
In Exod. 20. p. 190.  though for the antiquity 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 merely 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 necessari● eligendum, ex vi praecepti, ad sacros conventus celebrandos; the very same with what Gomarus affirmed before. 
In Examine. Conc Tred.  So lastly for the Lutheran Churches, Chemnitius makes it part of our Christian liberty, quod nec ●int alligati nec debeant alligari ad certorum vel dierum vel temporum: observationes, opinion necessitatis, in Novo Testamento, etc. That men are neither bound, nor aught to be, unto the observation of any days, or times, as matters necessary, under 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 subtle 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; & 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 itself; 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 show, in these latter times. But he had learned his ●●rry in England, here; and durst not broach it but by halves, amongst the Hollanders.  
(7) For the next Thesis, 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 Caluin, 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. 
〈◊〉 l. 2. c. 8. ●. 3. . Non sine delectu, daminicum, quem vocamus diem, veteres in locum sabbati subr●garunt, as his words there are. Where none, I hope will think, that 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. 
In Math. 12.  Bucer resolves the point more clearly, communi christianorum consensu Dominicum, diem publicis Ecclesie conventibus ac requieti publicae, dicatu●● esse, ipso statim Apostolorum tempore: and saith, that in the Apostles times, the Lords day by the common consent of Christiau people, was dedicated unto public rest, 
In 〈◊〉.  and the assemblies of the Church. And Peter Martyr, upon a question asked, why the ●ld 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 〈◊〉 Deicultum, libern● fui● Ecclesis per Christum, ut 〈◊〉 consuleret quod ex re magis judicaret: 〈◊〉 illa pessime judicavit, etc. That this was rather chose then that for God's public 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 memory of the creation. These two I have the rather thus joined together, as being sent for into England i● King Edward's time, and placed by the Protector in our Universities, the better to establish 〈◊〉, at that time begun: and doubt we not, but that they taught the self same doctrine (if at the least they touched at all upon that point) with that now extant in their writings; at the same time with the lived Bullinger & Gu●ltor, 
In Apoc. 1:  two great learned men. Of these, the first informs us, hunc 〈◊〉, loco sabbati in memoriam resurgentis Domini delegisse sibi Ecclesia●, that in memorial of our Saviour's resurrection, the Churches set apart this day in the Sabbaths steed, whereon to hold their solemn and religious meetings. And after, Sponte receper●●● Eccle●i● illam diem, non legimus came ullibi praeceptam, that of their own accord, and by their own authority, the Church made choice thereof for the use aforesaid; 
In Act. Ap. 〈◊〉. 131.  it being no where to be ●ound, that it was commanded. Gualten, more generally, that the Christians first assembled on the Sabbath day, as being then most famous, and so most in use: but when the Churches were augmented, pr●ximus à sabbat● dies robus sacris destinatus, the next day after the Sabbath was designed to those holy uses. If not before, then certainly not so commanded by our Saviour Christ: and if designed only, than not enjoined by the Apostles. Yea Beza though herein he differ from his Master, C●lvin, 
Apoc. 1▪ 10.  and makes the Lord's day meetings to be Apostolicae & verae divinae traditionis, to be indeed of Apostolical and divine tradition: yet being a tradition only although Apostolical, it is no commandment. And more than that, 
In Act. ●0  he tells us in another place, that from Saint Rauls 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 accustomed to meet that day, the ceremony of the jewish Sabbath beginning by degrees 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 itself. Others there be, who attribute the changing of the day, 
In Gen.  to the Apostles; not to their precept, but their practice. So Mercer, Apostoli, in Dominicum converterunt, the Apostles changed the Sabbath to the Lords day: in Gen. 2. Parae●s attributes the same Apostolicae Ecclesia unto the Apostolical Church, or Church in the Apostles time: quo modo autem facta fit haec mutatio in sacris literis expressum non habemus; but how, by what authority such a change was made, 
In Thesis. p. 733.  is not delivered in the Scripture. And john Cuchlinus though he call it an consuetudinem Apostolicam an Apostolical customs; yet he is peremptory that the Apostles gave no such Commandment; Apostolos prae●ptum reliquisse constanter negamus. So Simler calls it only consuetudinem tempore Apostolorum receptam▪ 
Def●stis Chr: p. 24.  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, leg● aliqua & praecepto, observationem ejus instituisse; yet find we not that either they, or any other, 
In 4. precept.  did institute the keeping of the same, by any law or precept, but left it free. Thus Zanchius, nullibi legimus Apostles, etc. we do not read, saith he, that the Apostles 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 Church's power. 
In 〈◊〉 ●alat.  To those add Vrsin in his exposition on the fourth Commandment, liberum Ecclesiae reliquit alios dies eligere, and that the Church made choice of this, in honour of our Saviour's resurrection: Arctius in his Common-places, Christiani●● Dominicum transtulerunt: Gomarus, and Ryvet, in the tracts before remembered. Both which have also there determined, that in the choosing 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 offenderet, that by so small an alteration, she might the less offend the jews, who were then considerable. As for the Lutheran Divines it; it is affirmed by Doctor Bound, that 〈◊〉 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 commandment of the Gospel▪ which is no more indeed, than what is elsewhere said by Calvin, when he accounts no otherwise thereof, then, ut remedium retinendo ordini necessarium, 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 God's people by any law or precept whatsoever: sed libera fuit observatio ordinis gratia, but that for order's sake, it had been voluntarily used amongst them, of their own accord.  
(8) Thus have we proved that by the Doctrine of the Protestants, of what side soever, and those of greatest credit in their several Churches, eighteen by name, and all the Lutherans in general of the same opinion; that the Lords Day is of no other institution 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 itself, on the former grounds: the Protestant Doctors before remembered, in saying that the Church, did institute the Lord's day, as we see they do; confessing tacitly, that still the Church hath power to change it. Nor do they tacitly confess it, as if they were afraid to speak it out: but some of them in plain terms affirm it, as a certain truth. Zuinglius, the first reformer of the Swissers, hath resolved it so, in his Discourse against one Valentine Gentilis, a new Arian heretic. Audi mi Valentine, quibus modis & rationibus, sabbatum ceremoniale reddatur. 
Tom. 1 p 254 ●.  Hearken now Valentine 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 transfer 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 hearken 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 regarded not so much the number of seven, ut ejus servituti Ecclesias astringeret, as to enthrall 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: 
In Orat. de Sab.  and that john Barclaie makes report, how once he had a Consultation, de transferenda Dominica 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, Vrsine, 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 voluntatie observation; that it is an especial part of our Christian liberty, not to be tied to days and times, in matters which concern God's 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. 
〈◊〉. qu. 103. §. 2.  ●nd as for Vrsine, he makes this difference between the Lord's 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 Christian Church, that may design the first, or second, or any other day to God's public service. Eccl●sia vero Christiana primum, vel al●um diem, trib●it ●inisterio, salva s●a libertate, sine opinione cultus vel necessitatis: 
〈◊〉. 17 post Tr●●it.  as his words there are. To these add Dietericus 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, D●minicum diem mutare & in alium transferre licet, That if 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 transacted, 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 particular Church may destinate what day they please, to religious meetings; and every day may be a Lords day, or a Sabbath. For so they give it up in their Confession, 
〈…〉.  Deligit ergo qu●vis Ecclesia sibi certum tempus ad preces publicas, & Evangelii praedicati●ne●, nec n●n 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 & Dominicum, non Sabbatum, libera observatione, celebra●us. Some Sectaries, since the Reformation, 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 continued it was a jewish ordinance, thwarting the doctrine of Saint Paul, who seemed 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 Swinckfeildian, and the Familist: as in the times before, of the Petrobrusians, and (if Waldensis wrong him not) of Wiclef also.  
(9) Such being the doctrine of those Churches, the Protestant, and those of Rome, it is not to be thought but that their practice is according: Both make the Lords day only an Ecclesiastical constitution, and therefore keep it so fare forth, as by the Canons of their Churches, they are enjoined. 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 burdensome, and grievous to be borne withal. And so it seems they do, Azorius the jesuite being more remiss in stating and determining the restraints, imposed on the Lord's day, and the other holy days; then Tostatus was, who lived in safer times by fare, than these now present: nor is their discipline so severe, as their Canon, neither. So that the Lords day there, for aught I could observe, when I was amongst them, is solemnised much after the same manner as with us in England: repairing to the Church, both at Mass and Vespers, riding abroad to take the air, or otherwise to refresh themselves, and following their honest pleasures at such leisure times, as are not destinate to the public 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 public. Which is indeed agreeable to the most ancient 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 Calvin, & think themselves the only orthodox and reformed Churches; w● will consider them in ●h●ee several circumstances: first in the exercise of religious duties, secondly in restraint from labours, and 〈◊〉 in permission of recreations. And first for the exercise of religious duties, they use it in the morning only: the afternoon being left at large, for ●ny, 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 Gent. of good repute, that at the first reception of the Lady Elizabeth into that Country, on Sunday after dinner, the Coaches and the horses were brought forth; and all the Prince's Court, betook themselves unto their pleasures, hunting or hawking, as the season of the year was fit for either. Which when it seemed strange at first to those English Lords and Gentlemen, which did attend the Princess thither: answer was made, it was their custom so to do, and that they had no Eve●ing-service, but ended all the duties of the day with the Morning Sermon. Nor is this custom only, and no more but so. There is a Canon for it in some places, it must be no otherwise. 
A●t. 46.  For in the first Council of Dort, Ann. 1574, it was decreed, Publicae vespertinae preces non sunt introducendae, ubi non sunt introductae; ubi sunt, tollantur: that in such Churches where public Evening Prayer had not been admitted, it should continu● 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, Ann. 1618. what time, to raise the reputation of the Palatine Catechism, 
Sess. 14 . being not long after to be admitted into their Canon, it was concluded, that Catechisme-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 Minister's should read howsoever, Coram paucis auditoribus, immo vel coram suis famulis tantum, Though few were present, or none but their domestic servants; in hope by little and little to attract the people. And secondly it was resolved on, to implore the Civil Magistrate, Vt opera omnia servilia, seu quotidiana, etc. quibu● 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 Sabbath, wherewith the afternoon or Sundays, chief 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 coul● not hold, not in D●rt itself, what time the Synod was assembled. Nor had it now been called upon, as it is most likely, had not Amesius, and some others of our English Malcontents, scattered abroad 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 traffic, 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 otherwise observed with them (though somewhat better than it was twelve years ago) then an halfe-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 Beza, and Martin Bucer who do so highly charge the Romanist, for the restraint of working on the Lord's day; that they were well enough content to allow the same. And for the Churches of the Swissers, Zuinglius avoweth it to be lawful, 
Resp. ad Val. Gentilem.  Die Dominico peractis sacris laboribus incumbere, On the Lord's day after the end of Divine Service, for any man to follow and pursue his labours; as commonly we do, saith he, in the time of harvest. Indeed the Polish Churches formerly decreed in two several Synods, the one at Cracow Ann. 1573, the other at Petricow, Ann. 1578. Vt Domini in suis ditionibus prohibeant Dominicis diebus nundinas annuas & septimanales, That Lords of Manors (as we call them) should not permit on the Lord's day either Fairs or Markets, in any of the Towns unto them belonging: Neque iisdem diebus colo●os suos ullos laboribus aut vecturis onerent, nor on those days employ their Tenants in carriages, or such servile labours. But this was rather done to please the Lutherans, amongst whom; and those of the Communion of the Church of Rome, under whom they live: then out of any principle or example of those Churches, whom they chief 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 quickened. Already have we told you what the custom is in the Palatine Churches. And for the Belgic, beside it was before declared from the Synod of Dort, touching the usual spending of that day in games and drinking matches; their four great Doctors, 
Syn●ps. 〈◊〉. disp. 21. n. 58.  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 itself, the mother Church unto the rest, as Robert johnson tells us in his enlargement of Boterus, All honest exercises, s●ooting in pieces, longbows, crossbows, etc. are used on the Sabbath day, and that in the morning both before and after Sermon: neither do the Ministers find fault therewith, 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.  
(10) Dancing indeed they do not suffer, either in Geneva, or the French Churches (though not prohibited for aught I can learn, in either Germany, or any of the Lutheran kingdoms;) but this not in relation to the day, but the sport itself, 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. 
Epist▪ ad Fare●.  Corneus, and Perinus, two of special power and quality in that City, together with one Heinrichus one of the Elders of the Church, a Syndie (which is one of the four chief Officers of the Commonwealth) 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 lied, 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 confessio●em adigerentur. I thought it fit to put them to their oaths about it. So said, so done; and they not only did contesse their former dancing, but that that very day, they had been dancing in the house of one Balthasats widow. On this 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 clapped in prison, and all the rest, pudore confusi, put to open shame. This was in Ann. 1546. And afterwards, considering how much he disliked it, their Ministers and Preachers cried down dancing as a most sinful and unchristian pastime, and published diverse tracts against it. At last in Ann. 1571. it was concluded in a Synod held ●t Rochel, and made to be a part of their public discipline; viz. that All congregations should be admonished by their Ministers seriously to reprehend and suppress all dances▪ mummeries, and interludes: as also that all dancing-masters, or those who make any dancing meetings, after they have been oft admonished to desist, aught to be excommunicate for that their contumacy, and disobedience. Which rigidn●●e of theirs, as it is conceived, considering how the French do delight in dancing, 
Dalling●●●●ew ●f F●.  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 leisure from their business; that as it seems, they do neglect the Church on ●he holidays, that they may have the more time to attend their dancing. Upon which ground, it was, 
Ap Boche●●.  and not that dancing was conceived to be no lawful sport for the Lords day, that in the Council of Sens, Ann. 1524. in that of Paris, Ann. 1557. in those of Rheims, and Touts, Ann. 1583. and finally in that of Bourges, Ann. 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 th●ir Churches only. our Northern Nations not being so bend upon the sport: as to need restraint. Only the Polish Churches did conclude, in the Synod of Petricow before remembered, that Taverne-meetings, drinking-matches, dice, cards, and such like pastimes, as also musical instruments and dances should on the Lord's day be forbidden. But than it followeth with this clause, Praesertim eo temporis momento quo concio & cultus divinus in templo peragitur, especially at that instant time, when men should be at Church to hear the Sermon, and attend God's worship. Which clearly shows that they prohibited dancing, and the other pastimes then recited, no otherwise then 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 country with the Duke of Anjou, when he was chosen King of Poland, Ann. 1574, which was four years before this Council.  
(11) As for the Churches of the East, being now heavily oppressed with Turkish bondage, we have not very much to say. Yet by that little which 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 public Fasts, appears by that which is related by Christopher Angelo, a Grecian whom I knew in Oxford, 
De institue. Gra●c c. 16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that on the Saturday and Sunday, which we call the Lord day, they do both eat oil and drink wine, even in Lent itself; 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, 
Id. c. 17.  with other Holidays, he tells us in another place: where it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that for the Lords day, and the Saturday, 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, 
Travels l 2.  it is related by G. Sandys, that on the Saturday presently after midnight, they repair unto their Church's, 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 David's Psalms at every meeting, with diverse parcels of the old & 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, ● the afternoon, he found one sitting in the midst of the Congregation, in habit not differing from the rest, reading on a Bible in the Chaldaean 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 ●inging jointly, 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 & Festivals he dismissed the assembly. The Muscovites, being near unto 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, 
Gagvinus de M●scovit.  which shows that somewhat is remaining of that esteem, in which once they had it: and for the Holidays, Sundays aswell 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 domestic businesses. And this, most probably, 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 holidays, at that time in u●e. As for the Country people, as Gaguinus tells us, they seldom celebrate or observe any day at all, at lest not with that care and order as they ought to do; saying, that it belongs only unto Lords and Gentlemen to keep Holidays. 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 Br●rewood out of Damiani, 
Inquiries c. 23.  that they reverence the Sabbath, keeping it solemn equally with the Lords day. 
Emend. Temp. lib. 7.  Scaliger tells us, that they call both of them by the name of Sabbaths; the one the first, the other the later Sabbath: or in their own language, the one Sanbath Sachristos, that is, Christ's Sabbath; the other Sanbath judi, or the jews Sabbath, Bellarmine thinks that they derived this observation of the Saturday or Sabbath, from the Constitutions ascribed to Clemens: 
De Script. E●▪ c●. in Clem.  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 this Country they had found authority, and were esteemed as Apostolical. Audio Ethiopes his Constitutionibus uti, ut vere Apostolicis, & ea de causa in erroribus versari, circa cultum▪ Sabbati, & diei Dominicae. But if this be an error in them, they have many partners; and those of ancient standing in the Church of God, as before was shown. 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 th● same, except only nominal, and that aswell upon the Saturday, as upon the Sunday; it is n●w 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 Sabbath thereunto, in hope thereby to countenance and advance their other projects.   

CHAP. VII.  
In what estate the Lordsday stood in this Isle of Britain, from the first planting of religion, to the reformation.  
(1) What d●th occur about the Lord's day, and the other festivals, amongst the Churches of the Britain's (2) Of the estate of the Lords day, and the other holy days in the Saxon Heptarchy. (3) The honours done unto the Sunday and the other holy days, by the Saxon Monarches. (4) Of the public actions Civil, Ecclesiastical, mixed, and Military, done on the Lord's day, under the first six Norman Kings. (5) New Sabbath doctrines broached in England in King john's Reign; and the miraculous 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 Lord's day, and the other holy days, admitted in those times, in Scotland. (8) Restraint of certain servile works, on Sundays, holy days, and the wakes, concluded in the Council of Oxon, under Henry 3. (9) Husbandry and Legal process, prohibited on the Lord's day first, in the reign of Edward 3. (10) Selling of wools, on the Lord's day and the solemn feasts, forbidden first by the said King Edward as after, fairs and markets generally, by King Henry 6. (11) The Cordwainers of London, restrained from selling their wares on the Lord's day, and some other festivals, by King Edward the fourth, and the repealing of that Act by King Henry the eight. (12) In what estate the Lords day stood, both for the doctrine, and the practice, in the beginning of the reign of the said King Henry.  
(1) AND now at last we are for England, that we may see what hath been done amongst our 〈◊〉, 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 opinion 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; then 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 Christendom; and are by Act of Parliament so fare still in force, as they oppose not the prerogative 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 decreed or done, touching the Lord's day and the other holy days: we will ascend as high as possibly we can, even to the Church and Empire of the Britain's. Of them indeed we find not much, and that delivered in as little; it being said of them by Beda, 
Hist. l. 1. c. 8.  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, Whitsuntide, the feasts of Christ's 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 account; 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 generally it had found in the western Churches. And howsoever a late writer of Ecclesiastical history, endeavour to acquit the Britain's of these first Ages, 
Brought. hist. ● 4. c. 13.  from the erroneous 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 Britain's, till 30 years before the entrance of S. Austin, and his associates into this Island; and for that end hath brought a passage out of Beda, touching the continuance of that custom: its plain that Beda speaks not of the British, but the Scottish Christians. Permansit autem apud ●os [the Scottish-Irish Christians, as himself confesseth] hujusmodi observantia Paschalis tempore non pauco, hoc est usque ad annum Domini. 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 sooting in this Island, which was not very long before): and probably might about that time, of which Beda speaks, receive that custom of keeping Easter from the Britain's, who were next neighbours to them, and a long time lived mingled with them. But for the Britain's 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 Britain's anciently were observant of those public 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, then unto another. As for the Canon of the Council of Nice, 
Anno 198.  which is there alleged, Baronius rightly hath observed out of Athanasius, that notwithstanding both that Canon, and the Emperor's Edicts thereupon; tamen etiam post●a, Syros, Cilices, & Mesopotamios, in eodem errore permansisse, the Syrians, Cilicians, and Mesopotamians, continued in their former errors. And why not then the Britain's, which lay farther off; as well as those that dwelled so near the then Regal City?  
(2) Proceed we next unto the Saxons, 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 attained 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, 
Adredus de Ge●●is Edwardi.  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 music, 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 ferryman 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 fishermen, should be long after stored with that kind of fish: tantum ne ultra piscari audeatis in die Dominica, provided always, that they fished no more upon the Sunday. Aldredus so reports the st●ry. And though it might be true, as unto the times wherein he lived, (which was in the declining of the twelfth Century) that fishing on the Lord's day was restrained by Law: yet sure he placed this story ill, in giving this injunction from Saint Peter in those early days, when such restraints were hardly settled; if in a Church new planted, they had yet been spoke 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 ●●●ce: and many things we find in him, worth our observation. Before we shown 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 itself. 
Hist. l. 3. c. 23.  S. Chadd, having a place designed him by King Oswald, to erect a monastery, did presently retire unto it, in the time of Lent: In all which time, Dominica excepta, the Lords day excepted, 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, 
Hist. l. 4. c. 25.  (but then accounted 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 percipere●; that he did never eat nor drink but on the Sunday and Thursday only. This Adamannus lived in Anno 690. Before we shown you, with what profit music had been brought into the Church of God: and hither it was brought, it seems, 
Eccl. hist. l. 2. c. 20.  with the first preaching of the Gospel. Beda relates it of Paulinus, that when he was made Bishop of Rochester, which was in An. 631, he left behind him in the North one james a Deacon, cantandi in Ecclesia peritissimum, a man exceeding perfect in Church music: who taught them there that form of singing divine service, which he learned in Canterbury. And after in the year 668, what time Archbishop Theodorus made his Metropolitical visitation, the Art of singing service, which was then only used in Kent (for in the North it had not been so settled, but that it was again forgotten) was generally taken up over all the Kingdom. 
●ib. 4. c. 2.  Sonos cantandi in Ecclesia, quos catenus in Cantia tantum noverant, ab hoc tempore per omnes Anglorum Ecclesias discere coeperunt, as that Author hath it. Before we shown, how Pope Vitalianus, anno 653. added the Organ to that vocal music, 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 shown 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: 
Bed. Eccl. hist. l. 4. c. 19  it being told us of Queen Etheldreda, that after she had put herself into a monastery, she never went unto the Baths praeter imminentibus solenniis majoribus, but on the approach of the greater festivals, such as were Easter, Pentecost, and Christmas; for so I think he means there by Epiphani●: as also, that unless it were on the greater festivals she did not use to eat, above once, a day. This plainly shows, that Sunday was not reckoned for a greater festival; that other days were in opinion & esteem above it: and makes it evident withal, that they conceived not that the keeping of the L●rds day, was to be accounted as a part of the law of nature; or introduced into the Church, by divine authority, but by the same authority that the others were. For Laws in these times made, 
Ap. Lambert. ●●chai●n.  we meet with none but those of Ina, a West-Saxon King, who entered on his reign anno 712: A Prince exceedingly devoted to the Church of Rome, and therefore apt enough to embrace any thing, which was there concluded. By him it was enacted, in this form that followeth. Servus si quid operis patrarit die Dominico, ex praecepto Domini sui, liber esto etc., If a servant work on the Lord's day, by the appointment of his master, he was to be set free, and his master was to forfeit 30 shillings: but if he worked without such order from his master, to be whipped, or mulcted. Liber si hoc die operetur injussu Domini sui, etc. 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 judge of that by Beda. 
In Luc. 19  First for the Sabbath, that he tells us, ad Mosis usque tempora caeterorum dierum similis erat, was merely 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 fare Apostolical sanctions bind, we may clearly see, by that which they determined in the Council of Jerusalem. Of these two specialties, we have spoke already.  
(3) This is the most we find in the Saxon Heptarchy; and little more than this we find in the Saxon Monarchy. In this we meet with Alured first, 
Lamber. Archaion.  the first that brought this Realm in order, who in his laws cap. de diebus festis & solennibus, reckoneth up certain days in which it was permitted unto freemen to enjoy their festival liberty, as the phrase there is: servis autem & ijs qui sunt legitima officiorum servitute astricti, non item; but not to slaves, and such as were in service unto other men viz. the twelve days after Christ's Nativity, dies ille quo Chr●stus subegit diabolum, the day wherein our Saviour overcame the Devil; the festival of Saint Gregory, seven days before Easter, 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-week. Where note how many other days, were privileged in the self same manner, as the Lords day was; in case that be the day then spoke of, wherein our Saviour overcame the Devil, as I think it is; as also that this privilege extended unto freemen only, servants and bondmen being left in the same condition as before they were; to spend all days alike in their master's 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 publicly on both sides prohibit, as well all marketting on the Sunday, as other kind of work whatsoever 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 Lord's 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 shillings. 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 K. Edgar, surnamed the peaceable, who began his reign, anno 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 Monday. Where, by the way, though it be dies Sabbati in the Latin, yet in the Saxon copy, it is only▪ Healed, the holy day. After this Edgar's death, the Danes so plagued this realm, that there was nothing settled in it either in Church or state, till finally they had won the Garland, and obtained the Kingdom. The first of these, Canutus, an heroic Prince; of whom it is affirmed by Malmesbury, omnes leges ab antiquis regibus, & maxim 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 remembered amongst the rest, of which see the 42 of his Constitutions;) especially by Etheldred his predecessor: and that upon a grievous mulct, to be laid on such, who should disobey them. These are the laws which afterwards were called King Edward's, non quòd ille statuerit, sed quòd observarit, not because he enacted them, but that he caused them to be kept. Of these more anon Besides which Laws so brought together, there were some others made at Winchester by this King Canutus: 
Leg. 14. 15.  and amongst others, this, that on the Lord's day there should be no marketting, no Courts, or public meetings of the people for civil businesses: as also that all men abstain from hunting, and from all kind of earthly work. Yet was there an exception too, nisi ●lagitante necessitate, in cases of necessity, wherein it was permitted both to buy and sell, and for the people to meet together in their Courts. For so it passeth in the Law. Die Dominico mercata concelebrari, populive conven●us agi, nisi flagitante necessitate planissime vetamus: ipso praeterea die sacrosancto à venatione, & opere terreno prorsus omni, quisque abstineto. Not that it is to be supposed, as some would have it, that he intended Sunday for a Sabbath day. For entering on the Crown an. 1017, he did no more than what had formerly been enacted by Charles the Great, and several Counsels af●er him; none of which dreamt of any Sabbath. Besides it is affirmed of this Canutus, 
Lib. 6. c. 29.  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 merely civil, & 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 S. Edward's, make the matter plain: where Sunday hath no other privilege then the other feasts; & which is more, is ranked below them. The law is thus entitled, De temporibus & diebus pacis Domini Regis: the text as followeth. 
●og de Hoveden. in Henrico secundo.  Ab adventu Domini usque ad octavam Epiphaniae, pax Dei & Ecclesiae, per ●mne regnum, etc. From Advent to the ctaves of Epiphanie, let no man's person be molested, nor no suit pursued: the like from Septuagesima, to Low-sunday▪ and so from holy thursday to the next Sunday after Whitsuntide. Item omnibus Sabbatis ab hora nona usque ad diem Lunae etc. the like on saturdays from three in the afternoon until monday morning; as also on the Eves of the Virgin Mary, S. Michael, S. john the Baptist, all the holy Apostles; of such particular Saints whose festivals are published in the Church on the Sunday mornings; the Eve of All Saints in November, from three of the Clock, till the solemnity be ended. As also that no Christian be molested, going to Church for his devotions, or returning thence: or travelling to the dedication of any new erected Church, or to the Synods, or any public chapter meeting. Thus was it with the Lords day, as with many others, in S. Edward's Laws; which after were confirmed and ratified by King Henry the second, after they had long been neglected.  
(4) Now go we forwards to the Normans, 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 unsettled states: no Law recorded 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 order's sake under these 5 heads: 1 Coronations, 2 Synods Ecclesiastical, 3 Counsels of Estate, 4 Civil business, and 5 battles and assaults; which we shall sum up briefly in their place and time. And first for Coronations, which as before I said, are mixed kind of actions, compound of sacred and of civil; William, surnamed Rufus, was crowned at Canterbury by Archbishop Lanfrancke, the 25 of Sept. being Sunday; anno 1087. So was King Steven, the 21 of Decemb. being Sunday too, anno 1135. On 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 hoisting 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 advice and Counsel 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 & 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 Roan, the Sunday after Easter day, anno 1200: and on a Sunday after crowned King of England, together with Isabella his Queen, by Hubert at that time Archbishop of Canterbury. For Synods next, an. 1070 a Council was assembled 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 Abbats of the whole Province. For Counsels 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 Ambassadors from Anjou gave up their account: and thereupon it was concluded, that the Earl of Gloucester should be sent thither to negotiate his sister's business. So in the year 1185, when some Ambassadors from the East, had offered to King He●ry the second, the Kingdom of Jerusalem; the King designed the first Sunday in Lent for his day of answer. Upon which day there met at London, the King, the Patriarch of Jerusalem, the Bishops, Abbats, Earls, and Barons of the Realm of England; as also William King of Scotland, and his brother David, with the Earls and Barons of that country: & habito inde cum deliberatione concilio etc. and then and there upon mature deliberation, it was concluded, that though the King accepted not the title, yet he would give his people leave, to put themselves into the action, and take up the Crosse. For 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 fare more full of ceremony, than now it is. Which being but a preparation to war and military matters, leads us unto such battles, 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 Candlemas day, King S●ephen was taken prisoner at the battle of Lincoln: as also that on Holy-Crosse day next after, being Sunday too, Robert Earl of Gloucester Commander of the adverse forces, was taken prisoner at the battle of Winchester. So read we that on Sunday the 25 of August anno 1173. the King of France besieged and forced the Castle of Dole in Britain, belonging to the King of England: as also that on Sunday the 26 of September anno 1198. King Richard took the Castle of Curceles, from the King of France. More of this kind might be remembered, were not these sufficient, to show how anciently it hath been the use of the Kings of England, to create Knights, and hold their Counsels of estate, on the Lord's day, as now they do. Were not the others here remembered, sufficient to let us know, that our progenitors did not think so superstitiously of this day, as not to come upon the same unto the crowning of their Kings, or the public Synods of the Church; or if need were, and their occasions so required it, to fight as well or the Lord's day, as on any other. Therefore no Lords day Sabbath hitherto, in the Realm of England.  
(5) Not hitherto indeed. But in the Age that followed next there were some overtures thereof, some strange preparatives to begin one. For in the very entrance of the 13 Age, 
Rog. de Hov●● den.  Fulco, a French Priest, and a notable hypocrite, as our King Richard counted him and the story proves, lighted upon a new Sabbatarian fancy; which one of his associates, Eustathius Abbot of Flay, in Normandy, was sent to scatter here in England: 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 Lord's day. Where by the way we may observe, that notwithstanding all the Canons and Edicts before remembered in the fift Chapter of this book, and the third Section of this Chapter, the English kept their marketts on the Lord's 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 pieces by the sword of the Norman Conqueror. Now for the easier bringing of the people to obey their dictates, they had to show, a warrant sent from God himself, as they gave it out. The title this, Mandatum sanctum Dominicae diei quod de coelo venit in Jerusalem, etc. An holy mandat touching the Lords day, which came down from Heaven, unto Jerusalem, 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, strooke with such terror all that saw it, that falling on the ground they besought God's mercy. At last the Patriarch, and Akarias the Archbishop (of I know not whence) ventured to take into their hands that dreadful letter, which 〈◊〉 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 ●um etc. I am the Lord which hath commanded to keep holy the Lord's day, and you have not kept it, neither repent of your sins, etc. I caused repentance to be preached unto you, and you believed not. Then sent I Pagans amongst you, etc. and because you did not keep the Lords day holy, I punished you a while with famine, etc. Therefore I charge you all, that from the ninth hour on the saturday, until Sunrising 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 hearken to this my Mandate, 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, etc. This I avow, that you shall dye 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 Lions, and the hair of women, and the tails 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 wi●h, that those who have enlarged their Lord's day Sabbath to the same extent, would either show 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.  
(6) But to proceed, the said Eustathius thus furnished, and having found but ill success, the former year, in the Southern parts, where he did A●gliae Praelatos praedicatione suay molestare, disturb●●● Prelates by his preachings, as my Author hath it; hee●●nt up to York. There did he preach his doctrines, and absolve such as had offended● conditioned that hereafter they did show more reverence unto the Lord's day, and the other holy days, doing no servile works upon them; nec in di●bus Dominicis exercerent forum rerum venalium, particularly, that on the Lord's day they should hold no marketts. The people hereunto assented, and promised they would neither buy nor sell on the Lord's day, nisi forte cibum & potum praetereuntibus, excepting meat and drink to passengers. Whereby it seems, that notwithstanding all this terror, men were permitted yet to travail on the Lord's 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 di●bus Dominicis forum rerum venalium dejecerant, which had disturbed the marketts, and overthrown the booths and merchandise on the Lord's day: and made to fine unto the King, for their misdemeanour. Then were they fain to have recourse to pretended miracles. A Carpenter making a wooden pin, and a woman making up her web, both after three on Saturday, in the afternoon; are suddenly smitten with the Palsy. A certain man of Nafferton, baking a cake on Saturday night, and keeping part until th● morrow, no sooner broke 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 been full of blood: his mill-wheele 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 entitled de Regibus Angliae; which, now I am fallen upon these fables, shall be joined with them. King Henry the second, saith the story, being at Cardiff 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 spoke in this wise. Good old King, john Baptist and Peter straightly charge you, that on the Sundays throughout all your dominions, there be no buying or selling nor any other servile business, (those only except 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 month, 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 regreate, 
Hou●den.  informing us that notwithstanding all these miracles, whereby God did invite the people to observe this day: populus plus timens regiam potestatem, quàm divinam, the people fearing more the King's power, than Gods, returned unto their marketting, as before they did.  
(7) I say that the historian tells it with no small regreate; for in that passionate discontent he had said before, that inimicus humani generis, the Devil enjoying the proceed of this holy man so fare 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 wont arts, by prodigies and miracles to ensnare 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 anim●, ●odem concilio approbante dec●etum est, etc. 
He●t. Boet. lib. 23.  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 waters, 
Lex aquarum cap. 16. §. 2.  à die, Sabbati post vesperas usque ad diem lunae post ortum solis, from Saturday after Evening prayer, until Sunrising on the monday. 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 Pope's prevalle with our now friends of Scotland; that neither miracle, nor any special packet from the Court of Heaven, was accounted necessary.  
(8) But here with us in England it was not so, though now the Popes had got the better of King john, that unhappy Prince; and had in Canterbury an Archbishop of their own appointment, even that Steven Lang●on, about whom so much strife was raised. Which notwithstanding, and that the King was then a Minor, yet they proceeded here with great care and caution; and brought the holy days into order, not by command or any Decretal from Rome, 
Ap. Lind●ood.  but by a council held at Oxford, Ann● 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 venerati●ne servanda erant, which were to be observed with all reverence and solemnity: of which sort were omnes dies Dominici, etc. all Sundays in the year, the feast of Christ's 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 abogated. And for conclusion, festum dedicationis cujuslibet Ecclesiae in sua parochia, the W●kes, or feasts of dedication of particular Churches, in their proper parishes, are there determined to be kept with the same reverence and solemnity, as the Sundays were. Nor was this of the Wakes or feasts of dedication any new devise; 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 consecration 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, Whitsuntide and the rest of the greater festivals. Now in those Wakes or feasts of dedication were either held upon the very day on which, or the Saint's day to which, they had first been consecrated. But after finding that so many holy days brought no small detriment to the commonwealth, 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, secundum consu●tudinem l●●i, i●●is diebus interdictis, all servile works of an inferior 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 〈◊〉: 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 then the feast of Christmas. Of the last rank of 〈◊〉, were those in q●ibus post missa● opera rusticana ●oncedebantur, sed antequam non, wherein it was permitted that men might after Mass, pursue their Country businesses, though not before: and these were only the Octaves of Epiphanie, 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 remembered, there was a general restraint of all other works▪ For so it standeth in the title, prefixed before those festivalls● 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 sailing. 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, quibus sunt trans Seyticam vallem avecti. So then, as yet, tillage and sailing were allowed of on the Sunday, if, as before I said, 
Math. Westm●naster.  occasion were, and that necessity so required. Of other passages considerable in the reign of K. Henry the third, the principal to this point and purpose, are his own coronation, on Whitsonaa●, 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 Whitsunday too, anno 1245: and last of all, a Parliament assembled on midlent Sunday, Parliamentum generalissimum, the Historian calls it, the next year after.  
(9) This was a fair beginning, but they stayed not here. For after in a Synod of Archbishop I●●ippes, (he was advanced unto that see anno 1349.) 
Lindw. l. 2. ti●. de feri●s.  it was decreed de fratrum nostrorum consili●, 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 reipubls. utilibus, even from all manner of servile works, though otherwise necessary to the Commonwealth. This general restraint, in reference to the Sunday was to begin on Saturday night, ab hora diei Sabbat● vespertina, as the Canon goes, not a minute sooner: and that upon good reason too, n● judaic ae 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 Christmas, S. Steven, S. john, etc. and finally on the Wakes, or dedication● feasts which before we spoke of. Now for the wo●kes before prohibited, though necessary to the Commonwealth; as we may reckon husbandry, and all things appertaining thereunto, so probably we may reckon lawday, and all public 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, 
Fi●●● of the la●●. l. 1. c. 3.  forbear their sessions on those days, the Lord 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 sole●nity thereof, to the intent that people may apply themselves 〈◊〉 prayer, and ●●ds public service. Particularly, Fitz-Herbert tells us, that no plea shall be holden Quindena Paschae, because it is always on the Sunday, 
Nat. ●revium fol. 17.  but it shall be holden ●rastino quindenae pas●●ae, on the morrow after. So justice Dyer hath resolved, 
1 Eliz. p. 168.  that if a writ of scire facias out of the Common pleas, bear Teste on a Sunday, it is an error, because that day is not dies juridicus in Ban●o. And so it is agreed amongst them, that on a fine levied with Proclamations according to the Statute of King Henry the seventh, if any of the Proclamations be made on the Lord's day, all of them are to be accounted erroneous Acts. But to return unto the Canon where before we left, however that Archbishop Langton formerly, and Islip at the present time, had made these several restraints from all ●●rvile labours: yet they were far enough from entertaining any jewish fancy. The Canon last remembered, that of Simon Islip, doth express as much. But more particularly and punctually we may find what was the judgement of these times, in a full declaration of the same, in a Synod a● lambeth, what time john Peckam was Archbishop, which was in anno 1280. It was thus determined. Sci●udum est quod obligatio ad feriandum in S●bbato legali expiravit omnino, etc. 
Lindw. l. 1. ti●. de office Archipresb.  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 God's service upon the Lords days, and the other holy days, ad hoc Ecclesiastica authoritate deputatis, appointed 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. johannes de Burgo, who lived about the end of K. Henry the sixth, doth almost word for word resolve it so, in his Pupilla oculi, part, 10. c. 11. D.  
(10) Yet find we not in these restraints, that Marketting had been forbidden, either on the Lords Day, or the other holy days, and, indeed, it was not; that came in afterwards 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 the third, cap. 14. it was accorded and established, that showing of Wools shall be made at the Staple every day of the wèeke, 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 privilege to the Lords Day, than the solemn Festivals. Nor was there more done in it, 
Antiq. ●rit. in Stafford.  for almost an hundred years; not, till the time of Henry the sixth, anno 1444. what time, Archbishop Stafford decreed throughout his Province, ut nundinal & 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 Churchyards, 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 Major of London, 
Fabians Chronicle.  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 upon the Sunday should no manner of thing within the franchise of the City be bought or sold, neither victual, nor other thing: nor none Artificer should bring his ware unto any man to be worn, or occupied, that day; as Tailor's garments, and cordwainers shoes; and so likewise all other occupations. But than it followeth in the story, the which ordinance held but a while: enough to show by the success, how ill it doth agree with a Lord Maior, to deal in things about the Sabbath. Afterwards in the year 1451, which was the 28 of this Henry's reign, it pleased the King in Parliament, to ratify what before was ordered by that Archbishop; in this form that followeth. Considering the abominable injuries and offences done to Almighty God, 
28. H. 6. c. 16.  and to his Saints always aiders and singular assistants in our necessities, by the occasion of fairs and marketts 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 Realm of England, etc. our Sovereign Lord the King, etc. hath ordained that all manner of fairs and marketts on the said principal feasts, and Sundays, and Good Friday, shall clearly cease, from all showing of any goods and merchandises, necessary victual only except, (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 liberty, where such goods be or shall be showed, contrary to this ordinance; the four Sundays in harvest except. Which cause or reservation, showeth 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 12 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, 
Dal●ous justice.. cap. 27.  that the Lord of any fair or market kept upon the Sunday contrary to the statute, may therefore be indicted for the King or Queen, either at the Assizes, or general Gaol delivery, or quarter Sessions within that County. If so, in case such Lord may be indicted for any fair or market kept upon the Sunday, as being contrary to the Statute: then by the same reason may he be indicted, for any fair or market kept on any of the other holy days, in that Statute mentioned.  
(11) Nor stayed it here. For in the 1465, which was the fourth year of King Edward the fourth, 
4. Edw. 4. c. 7.  it pleased the King in Parliament, to enact, as followeth. Our Sovereign Lord the King, etc. hath ordained and established, that no Cordwainer or Cobbler, within the City of London, or within three miles of any part of the said City, etc. do upon any Sunday in the year, or on the feasts of the Ascension or Nativity of our Lord, or on the feast of Corp●s Christi, sell or command to be sold any shoes, hu●eans (. i.e. boots) 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 shoes, huseans, or Galoches, upon pain of forfeiture and loss of 20 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 shows that it was counted lawful in all places else. And therefore there must be some particular motive, why this restraint was laid on those of London only; either their insolences, or some notorious neglect of God's public service: the Gentle craft had otherwise been ungently handled, that they of all the tradesmen in that populous ci●ty, should be so restrained. Note also, that in this very Act, there is a reservation or indulgence for the inhabitants of S. martin's le Grand, to do as formerly they were accustomed, 
14 & 15 of H. 8. cap. 9  the said Act or Statute notwithstanding. Which very clause did after move King Henry the eight to repeal this statute, that so all others of that trade might be free, as they: or as the very words of the statu●e are, that to the honour of almighty God, all the King's subjects might be hereafter at their liberty, as well as the inhabitants of S. martin's le Grand. Now where it seemeth by the proem of the Statute 17 of this King Edward. 4. c. 3. that many in that time did spend their holy days, in dice, quoites, tennis, bowling, and the like unlawful games, forbidde● (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 manifest 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 public actions in the times of these two last Princes, the greatest were the battles of Towton, and Barnet; one on Palms. Sunday, and the other on Ea●●er day: the greatest fields that ever were fought in England. And in this Sta●e things stood till King Henry the eight.  
(12) Now for the doctrine and the practice of these times, before King Henry the eight, and the reformation; we cannot take a better view than in john de Burgo, Chancellor of the University of Cambridge, about the latter end of King Henry the sixth. 
Pupilla Oculips. 10. ●. 11. D.  First doctrinally he determineth, 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, then by the Canons of the Church we are bound to keep it. Then for the name of Sabbath, that the Lords day, 
〈…〉.  & quaelibet dies statuta ad divina● culturam, and every day appointed for God's public service, may be so entitled, because in them we are to rest from all servile works: such as are arts mechanic, husbandry, Law-days, and going to marketts, with other things quae ab Ecclesia determinantur, which are determined by the Church. 
Id. pars. 9 cap. 7. H.  Lastly, that on those days, insistendum est orationibus, etc. We must be busied at our prayers, the public service of the Church, in hymns, and in spiritual songs, and in hearing Se●mons. Next practically for such things as were then allowed of, he doth sort them thus. First generally, Non t●men prohibentur his diebus facere quae pertinent ad providentiam necessariorum, etc. We are not those days restrained from doing such things as conduce to the providing of necessaries either for ourselves or for our neighbours: as in preserving of our persons, or of our substance; or in avoiding any loss that might happen to us. Particularly next, si iacentibus, etc. 
Id. ib. I●  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 victuallers, 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, 
Id. ib. L.  into mortal sin. vectores mercium, etc. 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 Surgeons, Smiths or Farriers, 
Id. ib. M.  if on the holy days they do the works of their daily labour, especially propter necessitatem ●orum quibus serviunt, for the necessities of those who want their help; are excusable also, but not in case they do it chiefly for desire of gain. 
Id. ib. N.  Messengers, Posts and Travellers, that travaille, 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 watermils, or windmills, 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 tractu iumentorum multuram faci●nt; 
Id. ib. O.  but if it be an horsemill, than 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 subtrahunt se divinis officiis, in case they did not thereby keep themselves from God's public service. 
Id. ib. Q.  Lastly for recreations, for dancing on those days, he determines 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, maximè in diebus festis, ca●sa incitandi se, vel ali●s, ad peccatu● mortale, peccant mortaliter: & similiter si in profestis diebus hoe fiat: secus si hoc fiat ex causa honesta, & intention non corrupta, & à persona, cui talia non sunt prohibita. With which determination I conclude this Chapter.   

CHAP. VIII.  
The story of the Lordsday, 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 judgement of the Protestants before remembered. (2) The Lord's 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, etc. repeated at the end of the fourth Commandment. (4) That by the Queen's Injunctions, and the first Parliament of her reign, 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 Ireland. (10) The jewish Sabbath set on foot: and of King james his declaration abou● lawful sports, on the Lord's day. (11) What tracts were written and published in that Prince's time, in opposition to the doctrines before remembered. (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 misconstruing of the same: His Majesty reviveth and enlargeth the declaration of King james. (14) An exhortation to obedience unto his Majesty's most Christian purpose, concludes this History.  
(1) THUS are we safely come to these present times, the times of reformation, wherein what ever had been taught or done in the former days, was publicly brought unto the test, and if not well approved of, laid 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 superstitious 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 judgements 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 to the several times in the which they lived. And first we will begin with Master Fryth, who suffered in the year 1533 who in his declaration of Baptism, thus declares himself. 
P. 96.  Our forefathers (saith he) which were in the beginning of the Church, did abrogate the Sabbath, to the intent that men might have an ensample of Christian liberty; etc. Howbeit because it was necessary that a day should be reserved in which the people should come together, to hear the word of God, they ordained instead 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 eight suffered Master Tyndall, who in his answer to Sir Thomas More, hath resolved it thus. 
Pag. 287.  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 need we any holy day at all, if the people might be taught without it. Last of all Bishop Hooper, sometimes Bishop of Gloucester, who suffered in Queen Mary's reign, doth in a treatise by him written on the ten Commandments, and printed in the year 1550, go the self same way. 
Pag 103.  We may not think (saith he) that God gave any more holiness to the Sabbath, then to the other days. For if ye consider Friday, Saturday, or Sunday, in as much as they be days, and the work of God, the one is no more ●oly than the other: but that day is always most holy, in the which we most apply and give ourselves unto holy works. To that end did he sanctify the Sabbath day, not that we should give ourselves to illenesse, or such ethnical pastime as is now used amongst ethnical people: but being free that day from the travailles 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, ●hat one day is no more holy than another, the Sunday then the Saturday 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 together, and hear God's 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 M. Tyndall faith expressly, 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 Live, in maintenance of those contrary Opinions, which in these latter days have been taken up.  
(2) Now that which was affirmed by them, in their particulars, was not long afterwards 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, 
5. & 6. Edw. 6. cap. 3.  anno the fift 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 laud and praise God, so ready to resort to hear Gods Holy Word, and to come to the holy Communion, etc. as their bounden duty doth require: therefore, to call men to remembrance of their duty, and to help their infinnitie, it hath been wholesomely provided, 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 Religion, etc. Which works as they may well be called God's Service, so the times especially appointed for the same, are called holy days: Not for the matter or the nature either of the time or day, etc. for so all days and times are of like holiness, but for the nature and condition of such holy works, etc. whereunto such times and days are sanctified and hallowed; that is to say, separated from all profane uses, and dedicated not unto any Saint or Creature, but only unto God, and his true worship. Neither is it to been thought that there is any certain time or definite number 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 God's Word unto the liberty of Christ's Church, to been determined and assigned orderly in every Country, by the discretion of the Rulers and Ministers thereof, as they shall judge most expedient, to the true setting forth of God's 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 itself doth at full appear; for so it followeth in the Act: Be it therefore enacted, etc. That all the days hereafter mentioned, shall be kept and commanded to be kept holy days, and non● 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 commanded to be kept holy day, and to abstain from lawful bodily labour. Nay, which is more, there is a further Clause in the selfsame Act, which plainly shows that they had no such thought of the Lords day, as that it was a Sabbath, or so to be observed, as the Sabbath was; and therefore did provide it, and enact by the authority aforesaid, That it shall be lawful to every Husbandman, Labourer, Fisherman, and to all and every other person and persons, of what estate, degree, or condition he or they be, upon the holy days aforesaid in Harvest, or at any other times in the year, when necessity shall so require, to labour, ●ide, fish, or work any kind of work, at their free-wills and pleasure: any thing in this Act unto the contrary notwithstanding. 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 remembered, 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. Marry; and stood repealed in Law, though otherwise in use and practice, all the long Reign of Queen El●zabeth: but in the first year of King james, was revived again. Note here, that in the selfsame Parliament, the Common Prayer-books, now in use, being reviewed by many godly Prelates, was confirmed and authorized; 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.  
(3) This Statute, as before we said, was made in anno 5. & 6. of Edward the sixth. And in that very Parliament, as before we said, the Common Prayer-book was confirmed, 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; 
1. Eliz. cap. 2.  the form of the Litany 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 fift and sixth years of King Edward the sixth, 
Cap. 1.  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 hav● mercy upon us, and incline our hearts to keep this Law. Which being used accordingly, as well upon the hearing of the fourth Commandment, 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 Commandment. 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 sense, according 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 seventh day precisely, from the World's Creation, and keep it in the selfsame 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 Canterbury; 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 remembered, about keeping holy days, was in the selfsame Parliament drawn up, and perfected. 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-Booke, that we are bound to keep a Sabbath, and that the time and day of God's public worship, is either pointed out in the fourth Commandment, or otherwise ordained by D●vine Authority; and in the selfsame breath, to tell us, that there is neither certain time, nor definite number of days. prescribed in Scripture, 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 ●nto the Lord, to incline their hearts to keep that Law, as fare 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 his Church, had been set apart for God's public Service. Besides, this Prayer was then conceived, when there was no suspicion, that any would make use thereof, to introduce a ●ewish Sabbath; but when men rather were inclined to the contrary error, to take away those certain 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 bend that way, as before we shown: and if we look into the Articles of our Church, 
S●● Art. 26. 37, 38, 39  we shall then find what special care was taken, to suppress their errors in other points, which had taken footing, as it seems, in this Church and Kingdom. Therefore the more likely is it, that this Clause was added, to crush their furious fancies in this particular, of not hallowing certain days and times to Gods public 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.  
(4) Proceed we to the Reign of Queen Elizabeth, that so much celebrated Princess; and in the first place, we shall meet with her jujunctions, published the first year of her Empire: in which, the Sunday is not only counted with the other holy days; but labour, at som● times permitted; and which is more, enjoined upon it: For thus it pleased her to declare her will and pleasure; 
〈◊〉 20.  〈…〉 Subject's shall from 〈…〉 their holy day, according to 〈…〉 that is, in hearing the 〈…〉 and public 〈…〉 unto God, and amendment of the same; in reconciling of themselves charitably to their Neighbours, where displeasure hath b●ene; in offentimes receiving the Communion of the Body and Blood of Christ; in visiting 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 Curates shall teach and declare to their Parishioners, that they may with a safe and quiet Conscience, after their Common Prayer, in the t●ne of Harvest, labour upon the holy and festival days, and save that thing which God hath sent: And if, for any scrupulosity, or grudge of Conscience, men should superstitiously abstain from working on these days, that then they should grievously offend and displease God. This makes it evident, that Queen Elizabeth in her own particular, took not the Lord's 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, 
1. Eliz▪ c. ●.  That all and every person and persons inhabiting within this Realm, and any other the Queen's Dominions, shall diligently and faithfully, having no lawful or reasonable excuse to be absent, endeavour themselves to resort to their Parish Church, or Chapel, 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 days, and then and there to abide orderly and soberly, during the time of Common Prayer, Preaching, or other Service of God, upon pain of punishment, etc. 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 public Liturgy is as full and large for every one of the holy days, as for the Sunday, the Litany 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 then the Lords day Sabbath, or else none at all.  
(5) Next look we on the Homilies, part of the public monuments of the Church of England, set forth and authorized an. 1562. being the fourth of that Queen's reign. In that entitled 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 together solemnly, it doth appear by the fourth Commandment etc. And albe it this Commandment of God doth not bind Christian people so straitely 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 touching 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 rose from death conquering the same most triumphantly.) Yet notwithstanding whatsoever is found in the Commandment appertaining to the law of nature, as a thing most godly, most just, and needful for the setting forth of God's glory, aught 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 works. For like as it appeareth 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 workeday labour: to the intent that like as God himself wrought six days and rested the seaventh, and blessed and sanctified it, and consecrated it to quietness and rest from labour; evenso God obedient people should use the Sunday holily, & rest from their Common and daily business, and also give themselves wholly to heavenly exercises of Gods true religion and service. So 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 keeping of the same, etc. Thus it may plainly appear that Gods will and Commandment was to have a solemn time and standing day in the week, where in the people should come together, and have in remembrance his wonderful benefits, and to render him thankes for them, as appertaineth to loving, kind, and obedient people. This example and Commandment of God, the godly Christian people began to follow immediately 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 seaventh day, which the jews kept, but the Lords day, the day of the Lords resurrection the day after the seaventh day, which is the first day of the week, etc. Since which time, God's people hath always in all Ages, without any gainsaying▪ used to come together on the Sunday, to celebrate and honour the Lords blessed Name, and carefully to keep that day in holy rest and quietness, both man, and woman, child, servant and stranger. So fare the Homily: and this is all thereof which is doctrinal. The residue consists in reprehension of two sorts of men: one of the which, if they had any business to do, though there were no extreme need, would not spare the Sunday, but used all days alike, the holy days and workedayes 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 Devil better served on the Sunday, then upon all the days in the week beside.  
(6) This saith the Homily, and this hath often been alleged, 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 justify the disobedience of those men, who have refused to publish the Prince's 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 God's public service: the precept, so fare forth, as it enjoins one day in seven, or the seaventh day precisely from the world's creation, being avowed for ceremonial by all kind of writers. Secondly it is said, not that the Lords day was enjoined by Divine authority, either by Christ himself, 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, than not enjoined by the Apostles: if not till after the Ascension of our Saviour Christ, than 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 God's example, and the analogy or equity of God's Commandment, which was (they do not say which is) that he would have, [amongst the ●ewes] a solemn time and standing day in the week, wherein the people should have in remembrance his wonderful benefits, and render thanks to him for the same. For it is said, that this example and commandment of God, the godly Christian people began to follow after Christ's ascension: so that it seems they might have chosen, whether they would have followed them, or not. Fourthly, when they had chose this day, which we now observe, for their public meetings, they did not think themselves obliged by the fourth Commandment, to forbear work and labour in time of great necessity, or to the precife 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 les●e, than it did them formerly, as some men have taught us. Now whereas some have drawn from hence these two Conclusions. First, that according to this Homily, we ought to keep one day in ●eaven, by the fourth Command●ment; 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 〈◊〉 which perteines 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 settled 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 ourselves, on Sunday, from our common business, and also give ourselves 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 mere natural employments: but that we give ourselves 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 public service. It is accounted, as we have formerly made plain, 
In Exod. 20. qu. 11.  to be the ceremonial part of the fourth Commandment, quod fiat semel in qualib●t hebd●mada; & quod fiat▪ in una die tota, ista observatio; & quod per totam diem abstineatur ab operibus servilibus: first the determining of the day, to 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 servi●e 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 God's public worship, we wholly sequester ourselves from all worldly businesses; 
Id. ib.  naturale est quod dum Deum colimus, ab ali●s 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 God's people, we should lay by ou● daily business, & all worldly thoughts▪ & wholly give ourselves to the heavenly exercises of Gods true Religion and Service. But to encounter them at their own weapon, it is expressly 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 & wholly apply themselves to such holy works as appertain to true Religion: the very same with that delivered in the Hamilie. If wholly in the Homily must be applied unto the day, than it must be there: and then the Saints days and the other holy days must be wholly spene, in religious exercises. When once we see them do the one, we will bethink ourselves of doing the other. As for the residue of that Homily which consists in popular reproofs and exhor●ations, that concerns not us, in reference to the point in hand. The Homilies, those parts thereof especially which tend to the correction of manners, and reformation of abuses, were made agreeable to those times, wherein they were first published. If in those times, men made no difference between the working day & holy day, but kept their fairs and markets, and bought and sold, and rowed and ferried, and drove and carried, and road and iourneyed, 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, & Acts of Parliament, which had restrained many of the things there specified: The Homily did well to reprove 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 steshlinesse, (what ever one malicious Sycophant hath affirmed therein): or what is that to dancing, shooting, leaping, vau●ting, may-games, and meetings of good neighbourhood, or any other recreation not by law prohibited; being no such ungodly and filthy Acts as are therein mentioned.  
(7) Thus upon due search made, 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 interludes should no more be acted on the Sabbath day, within the liberties of their City. As also that in 83. on the 14 of january being Sunday, many were hurt, and eight killed outright by the sudden falling of the Scaffolds in Paris-garden. This shows that Interludes 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 England; now set themselves on work to ruinated all the orders of it: to bea●e down at one blow all days and times, which by the wisdom and authority of the Church, had been appointed for God's service, and in the steed 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; though they produced them not till now: and in producing of them now, they introduced, saith he, a more than either jewish or Popish superstition into the Land, 
Roger's in preface to the Articles.  to the no small blemish of our Christian profession, and scandal of the true servants of God, and therewith doctrine most erroneous, dangerous, and Antichristian. Of these, the principal was one Doctor Bound, who published first his Sabbath Doctrines Anno 1595, and after with additions to it and enlargements of it, Anno 1606. Wherein he hath affirmed in general over all the book, that the Commandment of sanctifying every seaventh day, as in the Mosaical decalogue, 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 ourselves as straight bound to rest upon the Lord's 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, a most careful, exact, and precise Rest, after another manner than men were accustomed, p. 124. Then for particulars; no buying of Victuals, Flesh or Fish, Bread or Drink, 158. no Carriers to travail on that Day, 160. nor Parkmen, or Drovers, 162. Scholars not to study the liberal Arts; nor Lawyers to consult the Case, and peruse men's Evidences, 163. Sergeants, Apparitours, and Summoners, to be restrained from executing their Offices, 164. justices not to examine Causes, for preservation of the Peace, 166. no man to travail 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 Recreations, 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 forborn, 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 Doctrine were, it carried a fair face and show 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 suddenly 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 Error, the most popular Deceit, that ever had been set on foot in the Church of England. And verily I persuade myself, that many an honest and wellmeaning man, both of the Clergy and the Laity, either because of the appearance of the thing itself, 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 Doctrine sent down from Heaven, for increase 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 indeed, which had so fastened them to those men, who love to fish in troubled waters; that by this artifice, there was no small hope conceived amongst them, to fortify their side, and make good that cause, which till this trim Deceit was thought of, was almost 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, what ever, into an equal rank with the common people, in the observance of their jewish Sabbatarian rigours. So Doctor Bound declares himself, p. 171. The Magistrate, saith he, and Governor in authority, how high soever, cannot take any privilege 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 ●ethro, from Noah's 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 God's Book unransacked, where there was mention of a Sabbath, whether the legal Sabbath, charged the jews, or the spiritual Sabbath of the Soul, from si●ne, 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 alleged 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; especially, by reason of the entertainment which the said Doctrines found with the common people. For, thus the Doctor boasts himself, in his second Edition, anno 606. as before was said, Many godly learned both in their Preach, Writings, and Disputations, 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, [Greenehams' 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!  
(8) But whatsoever cause he had thus to boast himself, in the success of his new doctrines; the Church, I am sure, had little cause to rejoice 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 Lord's day, was as great a sin, as to kill a man or commit adultery: Secondly, preached in Somerset-shire, t●at to throw a bowl on the Lord's 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 Lord's day, was as great a sin; as for a Father to take a knife and cut his child's 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 myself, at Sergean●● 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 Lord's 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 ●ollow most directly, on the former principles. For that the fourth Commandment be plainly moral, obliging us as straitely 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 Author whom before I spoke of, being present when the Suffolk Minister was convented, for his so lewd and impious doctrine, was the occasion that those Sabbatarian errors and impieties, were first brought to light, and to the knowledge of the state. On which discovery, as he tells us, this good ensued, that the said books of the Sabbath were called in, and forbidden to be printed and made common. Archbishop Whitguift by his letters and visitations, did the one, Ann● 1599 and Sir john Popham Lord Chief justice, did the other Ann● 1600, at Bury in Suffolk. Good remedies indeed, had they been soon enough applied: 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 Br●wn● against the service of the Church. Nor was this all the fruit of so bad a doctrine. For by inculcating to the people these new Sabbath speculations, teaching that that day only was of God's appointment, and all the rest observed in the Church of England 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 Doctor Bound, the first sworn servant of the Sabbath, hath in his first edition thus declared himself, 
P. 31.  that he sees not where the Lord hath given any authority to his Church, ordinarily and perpetually to sanctify any day, except that which he hath sanctified himself: and makes it an especial argument against the goodness of the religion in the Church of Rome, 
P. 32.  that to the seventh day they have joined so many other days, and made them equal with the seventh, if not superior thereunto, as well in the solemnity of divine offices, as restraint from labour. So that we may perceive by this, that their intent from the beginning, was to cry down the holy days, as superstitious, Popish ordinances: that so their new ●ound Sabbath being placed alone (and Sabbath now it must be called) might become more eminent. Nor were the other, though more private effects thereof, of less dangerous nature: the people being so ensnared with these new devises, and pressed with rigours more than jewish, that certainly they are in as bad condition, as were the Israelites of old, when they were Captivated and kept under by the Scribes and Pharises▪ 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 Lord's day in lawful pastimes, which were not destinate by the Church to God's public service: and having sound them out scattered the company, broke the instruments; and if my memory fail me not, the musicians; & 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 man's often infirmities, but to make glad his heart, and refresh his spirits, and therefore no less requisite on the Lord's day, then 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 Cattles to the water: which was the motive and occasion of M. brerewood's 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 desire to see the King and Queen who were then both there. And when I proffered her my service, to satisfy 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 ●ewes themselves, what time the consciences of that people were pinned most closely on the sleeves of the Scribes and Pharises.  
(9) But to go forwards in my story, it came to pass for all the care before remembered, 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 public service, were as then permitted. Therefore it pleased King james, in the first entrance of his reign, so fare to condescend unto them, as to take off such things which seemed most offensive. To which intent he signified his royal pleasure by Proclamation dated at Theo●alds May 7. 160●, that Whereas he had been informed, that there had been in former times a great neglect in keeping the Sabbath day; for better observing of the same, and for avoiding of all impious profanation of it, he straitely charged and commanded that no Bearbaiting, Bull-baiting, interludes, common plays, or other like disordered 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 representing, are studied only for the entertainment of the Common people, on the public theatres. 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 profanation of the Sabbath, (for so he called it) and contempt of his Majesty's proclamation made for the reforming of that abuse; of which he earnestly desired a straighter course, for reformation thereof: to which he found a general and unanimous assent. Nor was there an assent only, and nothing done. For presently in the following Convocation, it pleased the Prelates there assembled, to revive so much of the Queen's Injunction before remembered, as to them seemed fitting, and to incorporate it into the Canon's then agreed of; only a little alteration, to make it more agreeable to the present times, being used therein. Thus than they ordered in the Canon for due celebration of Sundays, and holy days. viz. 
Ca●. 13.  All manner of persons within the Church of England shall from henceforth celebrate and keep the Lords day commonly called Sunday and other holy days, according to God's holy will and pleasure, and the orders of the Church of England prescribed in that behalf, i. e. in hearing the word of God read and taught, in private and public prayers, in acknowledging their offences to God, and amendment of the same, in reconciling themselves charitably to their neighbours where displeasure had been, in oftentimes receiving the Communion of the Body and Blood of Christ, using all godly and sober conversation. The residue of the said injunction, touching 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 remembered. A Canon of an excellent composition. For by enjoining 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 profaneness, 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; shown plainly their dislike of those Sabbath doctrines, which had been lately set on foot; to the dishonour 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 Church's care, either so satisfy their desires, or restrain the follies of those men, who had embraced the new Sabbath doctrines; but that they still went forward 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 Comment 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 pressed upon the consciences of God's people● with violence, as formerly with authority upon the ●ewes. And hereunto they were encouraged a great deal the rather, because in Ireland, what time his Majesty's Commissioners were employed, about the settling of that Church, Anno 1615. there passed an Article, which much confirmed them in their Courses, and hath been often since alleged to justify both them and their proceed. The article is this. 
Ar●. 56.  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 exercises both private and public. What moved his Majesty's Commissioners to this strict austerity, 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 men's fancies. Nor was it like to be of long continuance, it was so violently followed: 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.  
(10) 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 expressly 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 Sovereign now being, Theophilus Braborne grounding 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 I●wish, 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 opinion, being misguided only by the principles of some noted men, to which he thought he might have trusted. Of these I have here spoke together, because the ground of their opinions, so far as it concerned the Sabbath, 〈◊〉 the very same; they only making the conclusions, which of necessity must follow from the former premises: just as the Brownists did before, when they abhominated the Communion of the Church of England, or the Puritan principles. But to proceed. This of itself had been sufficient to bring all to ruin, but this was not all. Not only judaisme did begin, but Popery took great occasion of increase, by the preciseness of some Magistrates and Ministers in several places of this Kingdom, in hindering 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, 
K. james De●●arat.  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 people's lawful recreations his pleasure was, that after the end of divine service, they should not be disturbed, letted or discouraged, 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 Maypoles, or other sports therewith used; so as the same be had in due and convenient 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, according to their old custom: withal prohibiting all unlawful Games to be used on the Sundays only, as bearbaiting, bull-baiting, interludes, and at all times, in the meaner sort of people, by law prohibited, bowling. A Declaration which occasioned much noise and clamour; and many scandals spread abroad, as if these Counsels had been put into that Prince's 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 newdivinity; which that learned Prince had been taught in England. He had declared himself before, when he was King of the Scots only, to the selfsame 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, than so much applauded.  
(11) For howsoever, as I said, those who had entertained these Sabbatarian Principles, spared neither care nor pains to advance the business, by being instant in season, and out of season, by public Writings, private Preach, and clandestine insinuations, or whatsoever other means might tend to the promotion of this Catholic cause: yet find we none that did oppose it in a public way, though there were many that disliked it: Only one M. Lo, of the Church of Exeter, declared himself in his Effigiatio veri Sabbatismi, ann● 1606. to be of different judgement 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 people's 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 Cambridge, this Thesis, or Proposition, Dies Domi●●cus nititur Verbo Dei, was publicly maintained by a Doctor there, and by the then Vicechancellor so determined; neither the following Doctors ●here, 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 Majesty's Declaration before remembered, anno 1622. Doctor Prideaux, his Majesty's Professor for the University of Oxon. did, in the public Act, declare his judgement in this point, de S●bbato; which afterwards, in the year 1625. he published 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 Patriarches, 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 〈◊〉, which in the 7. Section he entitleth a Scandalous 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 ●it to be put in practice, S●ct. 7. Fifthly, Th●● in the celebration of it, there is no such cessation from the works of labour, required of us, as was exacted of the jews: but that we lawfully may dress Meat, proportionable unto every man's estate: and do such other things, as be no hindrance to the public Service, appointed for the day, Sect. 8. Sixtly, That on the Lord's day all R●creations whatsoever are to be allowed, which honestly may refresh the spirits, and increase mutual love and neighbourhood amongst us: and, that the Names whereby the jews did use to call their Festivals (whereof the Sabbath was the chief) were borrowed from an Hebrew word, which signifies to Dance, and to make merry, or rejoice. And lastly, that it appertained to the Christian Magistrate, to order and appoint, what pastimes, on the Lord's day, are to be permitted, and what prohibited: not unto every private person, much less to every ●an● rash Zeal, as his own words are, who out of a schismatical 〈◊〉, (debarring men from lawful Pastimes) doth incline to I●daisme, Sect. 8. This was the sum and substance of his resolution, then: which, as it gave content unto the sounder and the better part of the Assembly; so it did infinitely stomach and displease the greater numbers, such as were formerly possessed with the other Doctrines▪ though they were wiser, than to make it a public Quarrel. Only it pleased M. Bifeild of Surrey, in his Reply to a Discourse of M. brerewood's, of Gresham College, anno 1631. to tax the Doctor, as a spreader of wicked Doctrine; and much to marvel with himself, how either he durst be so bold to say, 
P. 161.  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 ●uch to judaisme: This, the said M. Bifeild thinks to be a foul aspersion on this fa●ous Church. But in so thinking▪ I conceive, that he consulted more his own opinion, and his private interest, than any public maintenance of the Church's cause; which was not injured by the Doctor, but defended rather. But to proceed, or rather to go a little: About a year before the Doctor thus declared his judgement, one Thom. Broad, of Gloucestershire, ●ad published something in this kind: wherein, to speak my mind thereof, he rather shown, that he disliked those Sabbath Doctrines, than durst disprove them. And before either, M. Br●rewood, whom before I named, had writ a learned Treatise about the Sabbath, on a particular occasion therein mentioned; but published it was not, till after both, anno 1629. Add here, to join them all together, that in the Schools at Oxon, anno 1628. it was maintained by Doctor Robinson, now Archdeacon of Gloucester; viz. Ludos Recreationis gratia in die Dominico, non esse prohibitos Divina Lege; That Recreations on the Lord's day, were not at all prohibited by the Word of God.  
(12) As for our neighbour Church of Scotland; as they proceeded not at first with that mature deliberation, in the reforming of that Church, which had been here observed with us; so did they run upon a Course of Reformation, which after was thought fitting to be reform. The Queen was young, and absent, in the Court of France; the Regent was a desolate Widow, a Stranger to that 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 ●nto Geneva, where this Cnoxe had lived. Among the first things wherewithal they were offended, were the D●nsreis: 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 Proceed at the Synod of 〈◊〉, that notwithstanding all the Acts Civil, and Ecclesiastic, made against the superstitious observation and profane 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 always morning and evening Prayers, they were perceived to resort in greater numbers on that day, then 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 published Anno 1598., thus declares himself; that without superstition plays and lawful 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 religious meetings: so they appointed others of their own authority. For in their book of discipline before remembered, 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 Sermon, or Prayers, with reading of the Scriptures▪ So that it seemeth, they only were ●fraid of the name of holy days, and were contented well enough, with the thing itself. 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 6●0, they call it by no other name than Sunday; ordaining, that upon ●oure S●ndayes in the year, which are therein specified, the Sacrament of the Lords Supper should be administered to the people: and in the year 1592., an Act of King james the third about the 〈◊〉, and other Vigils ●o be kept holy 〈◊〉 Evensong to 〈◊〉, was annulled and abrogated. Which pla●●ely shows that then they thought not of a Sabbath. But when the Sabbath doctrine had been raised in E●gla●d, Ann● 1595, as before was ●aid, it found a present entertainment with the Brethren there; who had before 〈◊〉 in their public writings to our Puritans here, 
Davis●n p. 20.  that both their ca●ses were most ●eerely 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 f●sts thereon, 
Altar Damasc. p. 669.  quod sapiss●●● in Ecclesia 〈…〉 factum est; and use it often in that Church▪ which is quite contrary unto the nature of a Sabbath. And on the other side they deny it, to be the weekly festival of the resurrection, 
Id. 696.  Non sunt dies Dominici ●esta Resurrectioni● as they have resolved it; which shows 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, among some other rites of the Church of England which were then admitted, it was thus determined, viz. As we abhor the superstitio●s observation of festival days by the Papists; and dearest all licentious and profane abuse thereof, by the Common sort of Professors: so we think that the inestimable benefits received from God, by our Lord Ies●● Christ his Birth, Passion, Resurrection, 〈◊〉, and ●●nding down of the Holy Ghost, was commendably and godly remembered 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 〈…〉 and make choice of several and pertinent Texts of Scripture, and frame their Doctrine and Exhortation thereunto, and rebuke all superstitious observation, and licentious profanation 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 England: And secondly, because it seemed, that these five Days were in all points to be observed as the Lord's day was, both in the times of the Assembly, and after the dissolving of the same. But pleased, or displeased, so it was decreed; and so still it stands.  
(13) But to return again to England. It pleased his Majesty now reigning (whom God long preserve) upon information of many notable misdemeanours on this day committed; 
●. Carol. 1.  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 Lord's day, for any Sports or Pastimes whatsoever; nor any Bear-baitings, Bull-baitings, common Plays, Interludes, 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 continued till the end of the first Session of the next, which was then to come. So also was another Act made, in the said last Session, wherein it was enacted, 
3. Carol. 1.  That no Carrier, Waggoner, Wainman, Carreman, or Drover, travail thence-forwards on the Lord's day, on pain, that every person and persons s● 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 compas●e of unlawful Pastimes, in that Act prohibited: and thereupon disturbed and punished many of the King's obedient people, only for using of such Sports, as had been authorized by his Majesty's Father, of blessed memory. Nay▪ which is more, it was so publicly avowed, and printed, by one who had no calling to interpret Laws, except the provocation of his own ill spirit, That Dancing on the Lord's day, was an unlawful Pastime, punishable by the Statute 1. Carol. 1. which intended (so he saith) to suppress Dancing on the Lord's day, as well as Bearbaiting, Bull-beating, Interludes, 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, 
King Charles Declarat.  Observing, as he saith himself, how much his people were debarred of Recreation, and finding in some Counties, that under 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 ratify and publish the Declaration of his Majesty's Father, before remembered: 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 Recrea●ions, 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 Dioceses, 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 shutting up that Door, whereat no less than judaisme would in fine have entered, and so in time have overran the fairest and most beautiful Church, at this day in Christendom. And certainly, it was a pious and Princely Act, nothing inferior unto that of Constantine, or any other Christian King, or Emperor, before remembered: it being no less pious, in itself considered, to keep the holy-days free from superstition, than to preserve them from profaneness; especially considering, that permission of lawful Pleasures 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 indulgere, devote the Sunday partly unto Mirth and Recreation, not to Devotion altogether; 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.  
14 Yet did not his most excellent Majesty find such obedience in some men, and such as should have been examples unto their flocks, as his most Christian purpose did deserve: there being some so settled in the opinion of a Sabbath day, a day not heard of in the Church of Christ 40 years ago, that they chose rather to deprive the Church of their pains, and ministry, then yield unto his Majesty's most just Commands. For whose sakes specially, next to my duty unto God, my Sovereign, and the Church my Mother, I have employed my time and studies, to compose this History: that they may see therein, in brief, the practice of God's Church in the times before them, and frame themselves to do thereafter; casting aside those errors in the which they are, and walking in the way which they ought to travail. Which way, when all is done, will be via Regia, the King's high way; as that which is most safe, and of best assurance, because most travailed by God's people. Our private paths do lead us often into error, 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 obedience; 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 authorise it; or practise 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 premises to support the same; since constancy not rightly grounded, is at best but obstinacy, and many times doth end in heresy. Once again therefore I exhort them, even in God's name whose Ministers they are and unto whom they are to give up an account of their employment; and in the King's Name, whom as God's deputy they are bound to obey, not for wrath only but for conscience sake; and in the Church's name, whose peace they are to study above all things else; and their own names lastly, whom it most concerns, that they desist, and go not forwards in this disobedience, l●st a worse mischief fall upon them. For my part I have done my best, so fare to give them satisfaction in the present point, (so fare 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 God's Church, in all times and Ages. The greatest victory, which a man can get, is to subdue himself, and triumph over sin, and error. I end, 
De Civit. Dei, I. 22. c. 30.  as I began, in S. Augustins language: Q●ibus hoc nimium, vel quibus parum est, mihi ignoscant; quibus satis est, non mihi, sed Demino m●cum 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 satisfy 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 ever more.  

Pibrac. Quadr. 5.  

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

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