A letter of Sandys, afterward Archbishop of York, to Bullinger, quoted by Marsden, Early Puritans, 57, shows that though Puritanism by 1573 had become something other than it was at Frankfort, it was still mainly negative. Sandys writes: "New orators are rising up from among us; foolish young men who despise authority and admit of no superior. They are seeking the complete overthrow and uprooting of the whole of our ecclesiastical polity; and striving to shape out for us I know not what new platform of a church." He gives a summary under nine heads. The assertion that each parish should have its own "presbytery" and choose its own minister, and that the judicial laws of Moses were binding, are the only positive ones. No authority of the magistrate in ecclesiastical matters, no government of the Church except by ministers, elders, and deacons, the taking away of all titles, dignities, lands, and revenues of bishops, etc., from the Church, the allowing of no ministers but actual pastors, the refusal of baptism to the children of papists, fill the rest of this summary. One misses from this skeleton the insistence on Sabbath-keeping, church-going, "ordinances," and ascetic austerity in morals that afterward became distinctive traits of the party. [Sidenote: Note 8, page 125.] Augustine and other early doctors of the Church held to a Sunday-Sabbath in the fifth century, basing it largely on grounds that now seem mystical. Compare Coxe on Sabbath Laws and Sabbath Duties, 284, note, and Cook's Historical and General View of Christianity, ii, 301, cited by Coxe. The question was variously treated during the middle ages, St. Thomas Aquinas and other schoolmen taking the prevalent modern view that the fourth commandment was partly moral and partly ceremonial. There is a curious story, for which I do not know the original authority, of Eustachius, Abbot of Hay, in the thirteenth century, who on his return from the Holy Land preached from city to city against buying and selling on Sundays and saints' days. He had with him a copy of a document dropped from heaven and found on the altar of St. Simon, on Mount Golgotha. This paper threatened that if the command were disobeyed it should rain stones and wood and hot water in the night, and, as if such showers were not enough, wild beasts were to devour the Sabbath-breakers. That there was a difference of opinion in that age is shown by the fact that Roger Bacon, later in the thirteenth century, thought it worth while to assert that Christians should work and hold fairs on Sunday, while Saturday was the proper day for rest. He showed no document from heaven, but, like a true philosopher of that time, the learned friar appealed to arguments drawn from astrology. Hearne's Remains, ii, 177, cites Mirandula. Legislation by Parliament regarding Sunday observance was rare before the Reformation. A statute of 28 Edward III incidentally excepts Sunday from the days on which wool may be shorn,