Apost l. 2. c. 39. and the doctrines that were raised out of the Scriptures yet were they judged unworthy to be present at the Prayers of the Church Baron ubi prius So Zonaras in Can. 11. Conc. Nic. The third degree of these was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Prostrate when they that had repented stood within the compass of the Church behind the Pulpit separate from the place of the Faithful yet within their â—ight where they were present at none of the holy offices save the reading of the Holy Scripture expounding of the Gospel and prayer that was rehearsed for them and the perfect Catechumeni that is the Competentes and a little while after the going out of the Catechumeni having made Prayers for them they went out Can. 19. Conc. Laodic Baron ibid. Zonar in Can. 4. 5. Conc. Anoyrani Here the Penitents stood sorrowful and being not yet made partakers of the Eucharist since the commission of their sin for which they were bound of the Church with spiritual bonds they threw themselves down on the earth with weeping and lamentation and for this prostration the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was assigned to this degree Then on the other side the Bishop running to him lamenting falls likewise upon the ground with pitiful lamentation and last of all the whole multitude of the Church falls a weeping too After this the Bishop rises â—â— first and raises them that were fallen down and having for a convenient time prayed for sinners that repented he dismisses them Thus Sozomen de Ecclesiae Romanae consuetudine lib. 7. cap. 16. where it's manifest he speaks of the Penitents called â—ubstrati The form of prayer used for them after the Deacon had admonished the Church to pray for them by the Bishop is extant Constit Apost l. 8. c. 8 9. which being ended they went out of the Church-assembly The fourth degree was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they that had repented were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they stood with the Faithful and went not out with the Catechumeni or the Penitents called Substrati Baron ibid. These were with the Faithful present at Prayers but were not admitted to the Holy Eucharist Conc. 1. Nic. Can. 11. they are said to partake of Prayers with the people but without oblation So Can. 12. ibid. Zonaras in Can. 4. 5. Concil Ancyr for which cause St. Ambrose said he could not offer if Theodosius would stand by Ambr. Ep. 28. The last degree of Penitents was of them who having fulfilled the time of repentance prescribed them by the Church were by her perfectly received and after the aforesaid offices of the Liturgy at which the Subsistentes were present they were admitted also to participate of the Lords Body and Bloud with the body of the Faithful Of which Zonaras Can. 4. 8. Concil Ancyran There are some that distinguish not the fourth degree of Penitents from the fifth But the Subsistentes are distinguished from these Can. 11. 1. Conc. Nic. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— they were partakers of Prayer with the people without offering And so those that were placed in the last degree were superiour to those Penitents of the fourth degree because they were admitted together with the Faithful to partake of the mysteries Yet that I may ingeniously confess the truth the finishing of the repentance rather than the degree of Penitents is in this to be attended Now he that will apply his mind to weigh the aforesaid records of antiquity more narrowly shall easily observe who were to be present at all the exercises of Religion and who were excluded from the same or some of them by the custom of the Church while in the mean time the assembly of the Faithful after they were gathered into one performed all the aforesaid offices piously and with great devotion of mind But to speak of these a little in transitu is enough CHAP. XV. Of places in which the Churches publick assemblies were held WE have observed that meetings were gathered by the Church to perform the duties of Religion and we have seen what was done in them In the third place something remains to be added of the places in which these meetings were kept For a place is required where the people of God being gathered together may exercise themselves in the things that pertain to his publick worship And that some places designed to Divine Worship are necessary I trust no body will doubt for without them the publick assemblies of the Faithful the use of which is formerly shewn to worship God could not without inconvenience be held Therefore this place requireth that something be added of their names situation and use and other circumstances that declare these places But I will spare the labour of putting these things in writing lest I gaggling like a Goose amongst the Swans seem to stammer upon a subject which hath been happily treated on by other judicious men Others have managed the charge of describing this argument with great commendation Especially the Learned Hospinian a man of profound Learning and various Reading in his learned Treatise De Templis In which is described what is necessary to be known of places that are destined to the publick meetings of the Church which to me at this time is enough to point at And thus much for the publick exercises of Religion that were observed by the Church on the Lords Day CHAP. XVI Private Duties of Religion to be performed on the Lords Day Where first is considered the examination of what was heard Conferring upon the same Meditation of the life to come and gathering of Almes for the use of the poor THus far of the Sacred Exercises of Religion wherein the observation of this day was solemnized which were performed in the publick assemblies of the Church now follow the private Those were observed of sundry members of the Church being assembled together but these were devoutly performed by them when they were dismissed from the publick assembly For although they met publickly lest the disorderly meeting of the people should diminish their faith in Christ and to procure the greater gladness amongst them by a mutual seeing one another yet their publick Church meetings did not determine the sanctification of the Lords Day because publick conventions were held at certain hours and the Lords Day iâ— to be celebrated in memorial of that happy Resurrection of our Saviour on a perfect and entire day as we have shown in the first Book and fifth Chapter Some things then remain to be done by Christians after the Church meetings are ended and these are various Some whereof I will mention for the godlies sake who make conscience of sanctifying the Lords Day First of all they that preached the Word of God in the publick assemblies when those were ended they did sometimes examine the people of what they had heard Which we read the Ancients did perform with
those that were absent of what they heard in publick after they were departed from the publick assembly So Chrysostom Hom. 10. in Gen. And he sharply taxes those that did not thus Hom. 32. in Joh. whom when they are gone home he affirms they set upon no work beseeming a Christian Whilst they do not search out the sense of the Scriptures which they heard in the assembly And at length requires them that when they are gone home they endeavour the doing of what they are commanded c. Hom. 3. in Joh. Bafil was of the same mind who seriously wished that what they had heard at both morning and evening assembly all that might be the table talk to the hearers that is when they sat down to table they should talk of what they heard St. Austin counsels his hearers to conferr with those that were absent of what they heard and so their memory would be as his voice Praef. in Psal 50. And in the end of the interpretation of that Psalm he saith As it belongeth to us to speak in the Church to you so it belongeth to you to speak of it in your houses Thirdly Because the Lords Day is not onely ordained for a pious celebration of the memory of Christs Resurrection but also Basil the Great being witness is an image of the world to come although it be no type of the rest and happiness in the life to come yet as after he explaines it that in this daily commotion we neglect not to provide viands for a removal into that life that never will have end Basil de Spiritu Sancto cap. 27. Such viands shall he provide that on that day while he hath leisure from external things shall seriously think with himself that this is not his Countrey but he an Exile and at length he must remove hence into Heaven the Countrey of all the faithful Augustine or whoever it was else affirms in the Book De decem chordis cap. 3. that a Christian is commanded to observe the Sabbath spiritually in hope of the future rest which the Lord promiseth And elsewhere The Lords Day being consecrated by the Resurrection of Christ doth not onely prefigure the eternal rest of the Spirit but body also Aug. de Civitate Dei lib. 22. cap. 30. Christians therefore are on this day principally to think of this eternal rest taking an occasion from the rest of the Lords Day although as I said it be not properly instituted to signifie this rest as a type of that thing What Ignatius Epist ad Magnes delivers of the manner of observing the Sabbath may fitly be applied to the celebration of the Lords Day He would have every one to keep a Sabbath in a spiritual manner in meditating of the Law not in refreshing and releasing of the body and admiring the works of God which especially do agree to the solemnity of a Christian Sabbath on which Christians are to bend their care hither to recollect themselves and feed their souls with the pious thoughts of that eternal rest of which the Lords Dayes rest is an image according to Basil in the world to come by what means they can Therefore when the publick meeting was ended there followed also a pious meditation which very well agreeth to the sanctification of the Lords Day when the minds of men by hearing of the Word publick Prayers and other publick Offices of Religion performed on that day are inflamed with exceeding love to desire heavenly things And that the Ancients were of that mind the testimonies cited Book 1. Chap. 5. without me saying ought do bear witness For the Fathers as we have seen do acknowledge that the Lords Day was dedicated to Divine Worship and judged that nought was to be done on that day by Christians whether in their assemblies or after they were dismissed from them but what tended to the salvation of the soul This Origen alone for all will manifest Hom. 23. in Num. who while he shews in what things the observation of the Christian Sabbath consisteth bids in among other things to think of heavenly things to be careful about the future hope to have before our eyes the Judgment to come and not to look at present and visible things but at invisible and future These things do shew that pious meditation is of necessity to be had on the Lords Day by help whereof the minds of Christians may be carried up from earthly to heavenly things to the end that their conversation may be in heaven from whence they look for the Saviour Phil. 3. 20. even while they live on earth Chrysostom is earnest with his hearers Hom. 15. in Gen. that they would remember what was spoken in the Auditory and that they would weigh all things with themselves that what they had heard might settle in their thoughts Nor doth he ask this onely of them but doth also earnestly request it of God that not onely while they were present in the Auditory they would remember what he had said but that they would weigh them at home by themselves and in the market and wheresoever they did abide Hom. 5. ad Pop. Now if a Religious meditation on the Lords Day of what we have heard be a way to the eternal observation of a Sabbath in the Heavens for Christians for whom there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remaineth a Sabbatism Heb. 4. 9. if they are to have before their eyes the future hope and the tremendous judgment on that day and to exhilerate their minds with the thoughts of a future life if they are to hearken to what is said with an attentive mind not onely while they are present in the Auditory but after their their departure thence where-ever they abide they be to call to mind what they have heard Lastly if those vigilant Fathers were earnest with God that their Auditors minds might be perswaded to do this all which are manifest by the cited testimonies then not without cause have we affirmed that when the publick assemblies are ended Meditation upon what we have heard is of necessity required of Christians Fourthly we read that Gifts which afterwards they called Collects were given on the Lords Day for the use of the poor So St. Paul gave order 1 Cor. 16. 2. That upon the first day of the week every one of you lay by you in store as God hath prospered him c. The Apostle did very fitly make choice of a day of a sacred assembly for gathering Almes on That the minds of Christians might by hearing the Word publick Prayers and holy Lessons had on that Day be the better inflamed to bestâ—â— them upon the poors use Add also the consent of the antient Church Justin Martyr Ap. 2. saith that when the Church was met on the Sunday there was a larger contribution as their ability would bear and what they so gathered they committed to him that was the Praepositus to be bestowed for the use of all that were
DIES DOMINICA OR THE Lords Day Ignat. Epist. ad Magnes After the Sabbath let all that love Christ celebrate the Lords Day as being consecrated to the Lords Resurrection the Queen and Princess of all dayes THE Lords-Day OR A SUCCINCT NARRATION Compiled Out of the Testimonies of H. SCRIPTURE and the Reverend Ancient FATHERS and Divided into Two Books In the former whereof is declared That the observation of the Lords Day was from the Apostles and by the Christian Church solemnized in a continual series that its Institution was Divine and what things do hinder its solemnity In the Later is shewn In what things its Sanctification doth consist In both which also Several Ecclesiastical Antiquities not unworthy to be known are explained Lately Translated out of the Latine Aug. de verb. Apost Serm. 15. The Lords Resurrection hath promised us an eternal day and consecrated for us the Lords Day which is called the Lords Day because it seemeth to belong properly to the Lord. Acta Martyrum apud Baronium an 303. n. 37 c. The Martyrs being called into judgment and ask'd of the Proconsul Whether they had done their Collect or celebrated the Lords day answered with the same words often repeated that they were Christians that they had done thes Lords Collect and celebrated the Lords Day with a congruou devotion of Religion because it could not be intermitted London Printed by E Leach and are to be sold by Nevil Symmons at the Princes Arms in St. Pauls Church-yard 1672. TO THE READER Reader IN the midst of our distractions confusions and desolations our declinings and the increase of wickedness in the land it would be no small reviving to our hopes if we could but procure a more general and conscientious observation of the Lords day I mean not a Judaizing Touch not Taste not Handle not Go but a Sabbath dayes journey Heal not on the Sabbath day Rub not the Ears of Corn to eat c. but a holy diligence all the day in learning the Will of God in reading and hearing his Word in singing and speaking out his praises in calling upon his name in the Communion of Saints in the Sacramental Commemoration of the Death and Resurrection of our Saviour till he come Nor do I mean the preferring of the Name of the Sabbath before the naming of it The Lords Day But the real separation of it for these Holy works from all works that are common and unclean not calling that unclean which God hath cleansed but avoiding all unnecessary things which are a true impediment to the duties of the day and to the edification and comfort of our Souls Could we but procure a general Conscience of this Holy day and work Oh what a blessed means would it prove to the increase of knowledge and holiness among us How could men spend one day of seven in the serious reading and hearing of Gods Word and not grow in the understanding of it How could they spend each week a day in hearing heavenly discourses and in holy prayers praises and thanksgivings and not become themselves more holy if they did this in good earnest and not with hypocritical formality Where there is a profitable publick Ministry what a furtherance would this be to its success Where there is not O what a supply would this be in Families If Parents and Masters did but spend the day in Catechising their Children and Servants and reading to them the Word of God and holy profitable Books and in praying singing of Psalms and fruitful Conferences how much would it make up the loss of a profitable Ministry where there is none But I confess for those many thousand families where none is able thus to Read or Pray the case is hard in these times when they dare not come to their neighbours families that can help them But O that the love of our souls were as strong as natural self-love is in the preservation of our lives If prohibited persons did put the case to me Whether it were lawful for them against their Rector's wills to go beg bread at their neighbours houses rather than famish or feed on grass I think their resolutions would anticipate my answer And if he have not the love of God in him who seeth his brother in need and shutteth up the bowels of compassion from him I may inferr that he neither rightly loveth God nor himself who will suffer his Soul and Family to famish and deny God his Worship and spend the Lords own Day unprofitably and think it a sufficient excuse to say I was forbidden and man must be obeyed Nor will it excuse Neighbours from helping one another who live out of the reach of publick helps as alas too many do especially in the remote parts of the Kingdome to cast the blame on negligent Ministers or to cry out It is the Prelates that famish so many souls nor to complain of the silencing of Faithful Teachers For every man hath his own part to do in building up the City of God And if you do not your own work you do but condemn your selves while you complain of others Was that your Covenant with Christ that you would serve him if others did or if none forbad you or else not If others perform not their duty will you sin for company and yet condemn them If you think they do ill why will you imitate them If well why do you blame them Do you cry out of silent or unprofitable Ministers and do you think that silence and unprofitableness in the Governour of a Family is no crime What if all the rest of the Town denied food or cloathing to the poor Would your obligation to feed and cloath them think you be the less or the greater As ever you would have your families to be under the blessing and protection of God and not exposed to the miseries of such as he forsaketh see that you dedicate them as holy Societies to God and set up his Government over them and his worship among them especially in the Holy Improvement of the Lords Dayes And I take it to be a merciful and comfortable prognostick that God hath suddenly stirred so many to write on this subject and to confute all that is said against this duty And some more are ready if not hindred shortly to come forth Among them all I take this Book to be of singular weight and worth which having declared in my own lately published on this subject it hath occasioned many to enquire after it and a worthy Knight who had this Translation by him to be willing to publish it I confess I intended no more than to provoke the Learned to take more notice of the Book as it is in the Latin Tongue For being strong in the testimonies of Antiquity and the opening of Church-customes on which as an historical evidence of fact I laid in this controversie no small stress I thought it fittest for the perusal of the Learned But seeing it
of the Sabbath among the Patriarchs is denied VVhy the Heathens are not upbraided with the profanation of the Sabbath 107. Chap. 9. One day in the week is even under the Gospel to be sanctified The morality of the Fourth Command which is perpetual requires this Christ hath not abolished the Law How the Sabbath is said to be a sign between God and the Church 134. Chap. 10. A day in every week is to be sanctified under the Gospel which is not the seventh but first The cessation of the Jewish Sabbath Col. 2. 16. and Gal. 4. 10. are considered The places on which the observation of the Lords Day in the New Testament is bottomed The Fathers acknowledge its Divine authority The Church cannot change that day and substitute another in its room 145. Chap. 11. VVherein the sanctification of the Lords day consisteth where something is said about resting from gainful labours which the Fathers carefully cautioned against that they should not be used on that day A place of Chrysostom Gregory M. and of the Coun. of Laodicea is explained And a Canon of the second Coâ—nâ— of Matiscon 178. Chap. 12. How far forth on the Lords Day we may attend labours namely of necessity and piety Countrey men are bound to sanctifie the Lords day The indulgence granted to Countrey men by Constantine the Great is examined and revoked The fact of Paula and the practice of the Coenobiteâ— or Monasticks in Hierom is weighed The sense also of a Canon of the Council of Orleans Manumissions and certain transactions on the Lords day 197. Chap. 13. The Lords day not to be profaned by surfeting Servants not to be called off from sanctifying the Lords day We are not to fast on the Lords day Whether St. Ambrose was wont to feast on the Lords Day 218. Chap. 14. Sports are not at all to be held on the Lords day by the judgment of divers Fathers and Emperours Four kinds of showes condemned by the Fathers and not to be acted on the Lords day and not onely while the sacred meetings are kept 2â—9 BOOK II. Chap. 1. THe Lords Dayes solemnities were both publick and private publick assemblies of the Church on the Lords Day the mention whereof we meet with more frequently in the succeeding than the former Church Night meetings and why abolished at this day Meetings before day and on the day in the morning and in the evening 249. Chap. 2. What was done in the publick meetings of the Church Reading of the Scriptures What Scriptures were read Humane writings were also read in the Church The order in reading of Scriptures The Readers of Scripture stood in the sight of the whole people 262. Chap. 3. Explaining of Scripture on Lords Dayes which was called Treating Whose office it was to do this Who the Clerici were among the ancients Bishops q. Watchers Overseers and Superintendents The Bishops interpreted the Scriptures Presbyters Deacons sometimes Catechists and sometimes also private men did the same 274. Chap. 4. Converning the manner of expounding Scriptures in use with the ancients Treating begunwith Prayer The text of the Treating The Scriptures that were read applyed to the peoples use The Treaters did sometime stand and sometimes sit After Treating followed Prayer when that was ended a Psalm was sung to God 285. Chap. 5. Whether the bare reading of Scripture in the Church assembly be properly preaching and how the reading of the Scripture may be called preaching 295. Chap. 6. The time assigned to the Treatises of the ancients namely how long they lasted Their Treatises were not long ordinarily about an hour but they were not tied to an hour None were to go forth before the end of the Treatise 301. Chap. 7. The ancients treated every day out of the Scriptures Neither did they prohibit others who taught diligently from that their diligence in teaching 307. Chap. 8. They were wont on the Lords dayes to Treat out of the Scriptures 312. Chap. 9. Both in the Old and New Testament in celebrating the Sabbaths solemnity after reading of the Scriptures followed their interpretation It 's considered whether amongst the Jews before the Babylonish captivity the interpreting of the Law was used on their Sabbath dayes 318. Chap. 10. The Church used Prayers on the Lords Day Conventicles for Churches Prayers onely to God the Praefectus began them He prepares the people to pour them out The Sursum corda in Prayer the voice of all that worshipped was one They prayed as the Holy Ghost suggested to them How this custome for what the Church prayed The posture of the body in prayer 335. Chap. 11. Concerning Psalms and Hymns that were sung on the Lords Day The use of Hymns was but of late time in the Western Churches although Baronius think otherwise Whence the matter of Hymns was taken 353. Chap. 12. The manner of singing in the Church was modest and sober the incommodities of a sweeter voice in singing The commodity of a well moderated singing Antiphones Organs How none were to sing in the Church but those that were chosen for that purpose Broken Musick disallowed A censure of that Musick which is in use with the Papists 359. Chap. 13. Administration of the Sacraments on the Lords Day 373. Chap. 14. Who was to be present at all the offices of the Liturgy and who not The Catechumeni Audientes Competentes Poenitentes and their sundry degrees namely some Lugentes others Audientes others Substrati others Consistentes others Sacramentorum participantes At what offices these were to be present and what not 375. Chap. 15. Of places in which the Churches publick assemblies were held 390. Chap. 16. Private Duties of Religion to be performed on the Lords Day Examining of what they heard Conferring on the same Meditating of the life to come Amesigâ—thâ—â—ed for the poors use 〈◊〉 Chap. 17. The Conclusion 407. A Table of the Fathers and other Writers out of whom this Narration is transcribed together with the places where and times when they were set forth Since nothing can with that faithfulness be brought to light out of the pleasant Gardens of the Ancients against which malevolous detractors do not whet their spiteful tongues therefore knowing the temper of such men I thought it would be for the Readers profit in the very entrance of the Treatise to make mention of the Places and times of the Editions of the Grave Fathers and others whose Testimonies are here alledged to the end that both the Detractors may be prevented and also if the Reader who thirsted after Truth should any where stick doubting he might the more easily make recourse to the Authors cited and consult their meaning and so all occasion of doubting being cut off he might at length willingly embrace the Truth set before his eyes A AGrippa de vanitate scientiarum Colinae Agrippinâ— 1598. Ambrosius excusus Basileae 1567. Amesii Medulla Amsterodami 1627. Antonius de Dominis de Repub. Christiana part 2. Londini 1620. Arnobius contra
the Lords Resurrection hath consecrated for us the Lords day and it seems properly to belong to the Lord. It is therefore called the Lords because the Lord hath instituted its solemnity as the Lords Prayer is so called because the Lord endited it or the Lords Supper because Christ instituted it or else because it was chiefly instituted for the Lord and his worship while the Lord Christ is worshipped upon it but some others contend it is so called because that by the Lords Resurrection a way is opened to an eternal Sabbath but the former is more common and received of most Justin Martyr calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sunday about the beginning of his second Apology and his follower Tertullian writes that he and the Church gave themselves to rejoyce on the Sunday But in this they agree with the Heathen who use this word to whom they both directed their Apologies in which it is so named and to whom the names used by the Church were unknown For they distinguished the names of the seven dayes in the week by the names of the Planets yet in the Church it was called the Lords day so Justin disputing against Trypho a Jew useth a name accommodated to the man and calleth the Lords day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertullian also when he deals with the Christians useth the name Lords day as in his Book de Corona cap. 3. and lib. de Idol c. 14. and very seldome Sunday Hierom although spurious yet very willingly confesseth that it may be called Sunday because on it light arose to the world and the Sun of righteousness with healing in his wings A speech also which is reckoned amongst Ambrose's saith that the day which is called the Lords day in the Church by the men of the world is called Sunday where the name is set down by which it was called both by the Church and others In other Authors it is also called Sunday but Austin shews us that the Manichees rather than the Christians called it so Ye saith he to the Manichees worship the Sun on that day which they call Sunday as we call the same the Lords day because on it we reverence not the Sun but the Lords Resurrection And elsewhere he is earnest that Christians should not call dayes by Heathen names for the Church manner of speaking comes better from a Christian mouth Moreover also I am not ignorant that other of the Fathers do sometime express this day otherwise Cyprian sometimes calleth it the eighth because it is the eighth from the beginning of the Creation sometimes the first after the Sabbath So Tertullian Of Basil it is called the onely the first the eighth de Sp. Sanct. c. 27. By Hilary the eighth and first in his Prol. to the Expos of the Psalms So Aug. Epist 119. c. 13. While Chrysostom nippeth the Jews for abusing the Sabbath to idleness he sharply taxeth others also that indulged their vices on festival dayes under the name of the Sabbath The Feasts of Christians are called Sabbaths by Ruffinus the enemies saith he do deride our Sabbaths Ruffinus speaks there of the Christian not Jewish Sabbaths Athanasius says that he observed the Sabbath day not as it was prima aetate in the beginning of the world The Lords day with Origen is the Sabbath and the Christian Sabbath Where without doubt Origen speaks of the Lords day otherwise men must cease all the dayes of their life from worldly affairs which is required on the Christian Sabbath ibidem In the Council of Friuli Can. 13. the Sabbath is called Dedicatum Domini i. e. Dedicated to the Lord. But although the ancients have sometimes called the Lords day the Sabbath from its parent as it were the Jewish Sabbath as in the Scriptures the Holy Ghost calls Baptism Circumcision yet it 's certain they very rarely do note this day by the name of the Sabbath especially because they opposed the Jews that gloried in the Sabbaths solemnity whose observation they judged necessary to obtain eternal life as appears from Trypho in Justin Martyr and that contemned the Gospel And like as the Christians had nothing to do with the Jews in celebrating the Feast of the Passover because they abhorred to keep it with them at the same time as witnesseth Socrates lib. 5. cap. 22. so they abstained from names of Feasts in use with the Jews lest as St. Austin when he enquires whether a true Christian be to be called a Jew or Israelite for the ambiguity of the word which usual speech discerneth not that might seem to be uttered which is an enemy to the Christian name we ought not to confound the custome of mans speech by foolish loquacity for this reason we meet with the name of Sabbath rarely amongst the ancients This is also to be added because while the first Fathers were alive both the Sabbath and Lords day were observed of the Church although not in the same manner as we have before shewed out of the Fathers While therefore they spake of the Lords day they were forced to abstain from the word Sabbath that they might distinguish the Lords day from it and that difference they have also observed strictly in other things Like as what Collecta is with the Latines with the Greeks it is Synaxis namely a meeting of the Church as the word means And although it be derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence also the word Synagogue yet the first Christians which the learned Casaubon observeth for the nonce have abstained from the word Synagogue that they might discriminate the Christian meetings from the Jewish Synagogues therefore they called their assemblies Synaxes not Synagogues by Synaxin is meant the meeting of the Church it 's plain from Socrates speaking of the Alexandrians administring all things pertaining ad Synaxin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. besides the celebration of the Mysteries where he plainly distinguisheth between Synaxin and Eucharistiae administrationem So not once in Chrysostom the name of Synaxis is general which comprizeth all things that were wont to be done in the Christian assemblies and is distinguished from their oblation Hom. 18. in Act. Ap. where he teaches that in the Churches of Villages and Towns the Sacrament was wont to be celebrated only on Lords dayes but Prayers and hymns and Synaxes every day But this by the bye that it may appear to us how it was ordinary with Christians to abstain from words in use with the Jews therefore they are read seldome to have used the word Sabbath but as once Alexander Hales because the Sabbath day taken in determinately is called the day of rest or vacation to God after this manner the Lords day may be called the Sabbath day without any prejudice of the Christian name or scandal of Christians More names of this day do also occurr in other of the Fathers who only obiter ex re
as though God could not be offended with the delight of man which without any prejudice to Gods fear and honour to enjoy in fit time and place is no sin lest any one here should think so I will over and above add something that may make more for illustrating the genuine sense of the aforesaid prohibitions And in the first place this is worth our knowing that sights playes and conflicts were amongst the ancients under the same kind and in Tertullian there are reckoned four kinds of sights namely 1. Circi insania i. the folly of the Cirque 2. Theatri impudiciti◠i. the wantonness of the Theatre 3. Arenae atrocitas the cruelty of the Sand. 4. Xysti vanitas i. the vanity of the Xyst or wrastling-gallery In the Cirque four horses run striving one with another In the Theatres were acted Stage-playes and immodest Interludes were recited In the Sand were setting together wild Beasts and Fencers Lastly in the Wrastling galleries there were the praeludia of these Games while the Wrastlers were exercised in their Schools and the swiftness of the runners was tryed Whence the same Tertullian calls the founders and orderers of these sights Quadrigiarios Scenicos Xysticos Arenarios Whatever we meet with to be observed about them by the searchers of antiquity it is to be referred to these kinds of sights And all these are disallowed by the ancients especially by Tertullian and Cyprian in their books which they have set out purposely de spectaculis In which their Idolatrous original because at first amongst other superstitious rites they were instituted under the name of Religion and divers obscene provocations of lust flowing from them are recited and condemned But when the Emperours had embraced the Christian Faith it seems all other acts but the sights in the Cirque and Theatre were ceased and hence it was that the grave Fathers being haters of Games when they write against sights do not so much make mention of others as of these two and against them from which they judge that all Christians should withdraw they direct a sharp stile enough neither by their good will would they have any members of the Church at any time much less on the Lords day to be present at them This the books above cited de spectaculis do without me saying any thing abundantly testifie The holy and general Synod in Trulle forbids those Jesters as they are called and the sights of them and then the seeing of huntings and those dances that are acted in the Scene Neither is the time named by them on which they are prohibited but they say that the Synod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forbiddeth altogether and what is forbidden altogether is to be done at no time For as Zonaras expounds the Canon the Faithful are to lead their life by the prescript of Evangelical discipline and not remissly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. as becometh Saints All those things therefore by which the mind cannot be released by a necessary remission and whereupon immoderate laughters are provoked are by the decree of this Canon forbidden Now if in their judgment we must not at any time see the actions of Jesters or Scenical dancings much less must we on the Lords day which is expresly ordained by the Africanes in the Council of Carthage St. Chrysostom Cyril Ephrem Syrus Greg. Naz. and divers other Fathers have taught the same The sacred Emperours Leo Anthemius and others have decreed the same whose testimonies are formerly recited in this Chapter But although the truth of this be largely demonstrated yet so far is the vigour of Ecclesiastical discipline enervated and by the languishing whereof we are thrown down into so bad a condition that now not only an excuse but authority is given to vice Whereupon the same falls out in our age which did sometime in Cyprians there are not wanting fawning assertors and indulgent patrons of vices who give authority to vice These do as we said batter with a double Ram the aforesaid truth confirmed by so many illustrious testimonies of the ancients And they contend that worldly shows were forbidden of the Fathers only for two causes either because they were obscene in themselves and of their own nature and therefore never lawful or else because they were held at such a time as the publick meetings of the Church were celebrated according to them honest and sober dances as they speak notwithstanding the aforesaid Canons and Statutes especially after the Church-meetings are ended may safely be used How wise doth disputing arrogance think it self especially when it fears losing any thing of worldy joyes saith Tertullian This subtil wit if any where appears in this weak refuge Shall they who decree as Leo and Anthemius that dayes dedicated to the most High Majesty be occupied in no pleasures be believed that they would assign any place to them and although these pleasures afterwards in the same law be called obscene yet by virtue of what consequence can it be inferred that therefore some pleasures there are not obscene which are not prohibited by that decree This new and unheard of distinction of forbidden pleasures is to be left to the authors of it which was unknown to Leo and Anthemius when they decreed that the holiness of the day was to be violated by no pleasures and which Octavius in Minuc Felice confesses the Church was ignorant of while he answers Caecilius blaming the Christians for abstaining from sights and pomps which Caecilius then a heathen called honest pleasures Octavius confesses that Christians abstained from them Octavius a Christian takes those for evil pleasures which Caecilius a Heathen called honest This is to all men an argument that the Christians whose cause Octavius pleads against Caecilius did repute the pleasures of sights and pomps as evil and that for good cause since as the Greeks have a Proverb An ape is an ape although clad in purple by the pleasures of sights with what painting soever they be whited the Lords day is not to be violated Any may see that the pleasures of pomps or showes in the fore-mentioned decree of the Emperours are called obscene from the effect For they that follow them do usually fall into obscene manners And the word Obscenity is added by the Emperours not for the distinction but detestation of pleasures as when the Apostle 1 Pet. 4. 3. calls Idolatry abominable or if any one else should call Drunkenness detestable will any wise man thence conclude that there is a certain lawful use of Images or that some Drunkenness is not to be detested Nothing less St. Chrysostom wished that games and dances might altogether be left off of which he never speaks without highly detesting them in his mind and boldly condemns the very art of dancing which he that exerciseth if he be asked why omitting other arts he is employed in this he could not deny it to be dishonest and
unjust If therefore Conscience dictate as Chrysostom thinks that the very art of this pleasure be dishonest and unjust let them who commend them to the Church see where those sober and modest dances which they speak of can find any place and to those that expound choreas ducere only of lascivious dances we will in a form of speech commodious enough interpret these dances to be meant of all dancings whatsoever otherwise St. Cyprian had not affirmed that David danced before God unless any should think that the Bl. Martyr which never came into his mind would brand the Royal Prophet with a mark of lascivious and obscene dancing And if there be any that think that dancing be sober and modest they are at their liberty for me to abound in their own sense at least with Octavius that good defender of the Christian Religion and other lights of Reformed Christianity it seems meet for me to repute them as obscene and evil pleasures Lastly let the patrons of those dances which they call sober bring forth any testimony out of approved Authors whereby any dances on the Lords Dayes can be defended and then we will believe them that such dances were not prohibited by the Fathers which till it be done we will with the ancients say we ought not to lead dances or effeminate our ears with pipes and harps The ancients cursed those kinds of pleasures which then were in use If the things which at this day are highly esteemed by the world and are reckoned as sober had in their age put up the head doubtless they would have condemned them with the same zeal and holy fervour of spirit as being contrary to the Lords solemnity and which hindred the sanctification thereof In the mean while since we see that sports and dances by St. Cyril all pleasures by Leo and Anthemius sports and dances by the Fathers of Colen dancings by the Council of Millain to be condemned the pleasures of showes to be reckoned evil of Octavius and Chrysostome to reprehend dances as leading to the Devil we affirm that these worldly showes which are the very fomes of pleasures and whose art witness Chrysostom is dishonest and unbeseeming the Christian name are not to be kept on the Lords day Moreover neither are the fore-mentioned prohibitions so to be expounded as if dances and showes were only forbidden while the sacred exercises of piety were held on the Lords day in the publick assemblies which being finished who will may lawfully be employed in them for that indeed would be nothing else but to go straight out of Gods Church into the Devils But God grant that such a desire of destructive pleasure be prevented from his people We have in the fifth Chapter declared that Christians must keep all the whole day holy and afterwards God willing will teach what duties of piety are to be done by Christians when Church-meetings are ended And thus from the premises we find that the Lords Day is to be violated by no pleasures For we must honour this day with a spiritual honour not in feasting and drinking not in drunkenness and dances c. The End of the First Book THE Lords-Day THE SECOND BOOK In Which It 's shewed at large out of the Records of the ancients what things are required to the sanctification of the Lords Day CHAP. I. The Lords Day ordinary duties were both publick and private publick Church-assemblies on the Lords Day the mention of which we oftener meet with in the following than in the former Church Night-meetings and why abolished Meetings before day and on the day in the morning and in the evening WHat we have recited in the foregoing Book do shew that the Lords day was alwayes solemnized by the Church and what things they were which did ordinarily hinder the solemnity thereof amongst the men of this world now we come to those things in which the solemn sanctification thereof consisteth for we must not onely abstain from labours and pleasures on that day but also we must attend upon Divine worship neither is the rest commanded on the Lords day to be dedicated to our affections sports pleasures or sins but to the Worship of God alone which the pious practise of the Apostles and of the Church following them doth declare Among the ancients there were Lords day solemnities or ordinary duties which were performed in the Church and what they were the same author explains in the same Chapter namely reading of the Scriptures singing of Psalms Adlocutiones q. d. speakings unto and Prayers By those Adlocutiones which were uttered in the Church assembly the Battologies as Pamelius on that place would have it frequently repeated in the Mass as Dominus vobiscum The Lord be with you Pax vobiscum Peace be to you Oremus Let us pray Gratias agamus Domino Let us give thanks to God c. which are in the Mass offices repeated ad nauseam are not to be understood but by adlocutiones in Tertullian are meant the Ministers Sermons to the people after the Scriptures were read in the assembly For those that expounded the Scriptures spoke to the people by exhortations admonitions c. as afterwards will appear And in this sense of ours we meet with the word adlocutio in Cyprian de Lapsis sect prima Those offices also to be performed on the Lords day are extant in Clemens Constit p. 2. c. 59. The Lords day solemnities wherewith they honoured this day are the duties that appertain to godliness whereof some were of a publick others of a private right those were to be performed by every Church in the publick assemblies and these of the faithful members of the Church when they were returned home the publick assembly being ended This place therefore requireth that something be added about the publick meetings of the Church being held on the Lords dayes In describing whereof we will first teach that they were in use with the Church of God even from the Apostles age Secondly we will enquire what was done in them by the Church Thirdly we will add something of the places wherein they were held Although the ancients as we have seen in the former book ch 5. did destinate the whole Lords day or the first day of the week to the exercises of Divine Worship yet did they hold their publick assemblies at certain hours and what time remained besides they spent it also privately in holy duties Whence we may easily observe that there was a solemn and religious observation of the Lords day both publick and private the publick was performed in the publick conventions of the Church and that Christians in what part of the world soever they lived so often as they could for persecution were wont to meet together in one place to handle the duties of piety is so clear from divers places of the New Testament that it wanteth no testimony These assemblies could not be held without a stated time
every week and a fit place now we find that the Lords day was destined to keep them on and that while the Apostles were living and faithfully discharging the ministry committed to them of the Lord. For on no day was there wont to be a more solemn and frequented convention of the people in the Church to hear Sermons and partake of the holy Communion than on the Lords day and this we have proved in the two first chapters of the precedent book to be a very ancient custome The Church therefore as saith Isychius hath sequestred the Lords day for Divine conventions in which the Worship of God was religiously celebrated for the dispatching whereof the Christians met together as often as they could commodiously Yet this must be marked of him that observes the meetings of the Church that there is a rehearsal made of more meetings which were kept by the later than the former Church on the Lords day by Historians and others that treat of them not because the former Church if it could for the daily persecutions it met with did not so often hold their meeting especially whenas we see that the first Christians did sharply contend in Book 1. ch 5. about sanctifying the whole day but because it being hindred with the cruel flames of persecutions did meet as often as occasion did occurr but the following Christians were at liberty to meet oftner under the Christian Emperours and therefore we read that they met twice upon the Lords day in the former meeting whereof they begun the day and with the other they ended the day and upon that reason they afterwards called the one their Matins and the other their Vespers But what and how many hours were spent at both of these conventions is not well known because there was not the same manner of meeting every where but according to the necessity and profit of the Church they held their meetings on the night and day The Apostle taught the Ephesians both night and day Act. 20. 32. At Troas he continued his Sermon till midnight Act. 20. The Corinthians met in the evening 2 Cor. 11. for about supper time or after they were gathered together But as I said necessity commanded their night-meetings because the Christians being moved with the fear of Tyrants could not safely meet on the day time The Christians of the following age retaining their night-meetings as also many other things out of which an huge heap of superstitious rites flowed by which the clear face of truth breaking out of darkness was filthily darkened called them Vigils and turned them into the Fasts of the night which went before the Holy day in which sometimes they continued till midnight witness Hierom in Parab Virgin And sometimes they began their meeting at mid-night So it appears out of Basil who performed an office in another Church before he came to some other that were met at mid-night and waited for his coming But at this day because of the wickedness committed in these nocturnal Vigils Bellarmine thinketh they are justly abrogated Bellarm. de cultu sanctorum lib. 3. cap. ult Tertullian amongst others makes mention of night-meetings lib. 2. ad uxorem c. 4. at which he saith that an Heathen husband did not willingly suffer his Christian wife to be present Souldiers at the command of Constantine the Arrian Emperour came to apprehend St. Athanasius while the people were keeping a meeting in the night with him Theodor. Hist l. 2. c. 13. There are testimonies also extant of meetings before day which are to be reckoned with them of the night Tertul. de corona milit cap. 3. and the Epistle of Plinius Secundus ad Trajan mentions them apud Tertull Passing by the meetings which were in the night and before day we will enquire of those that were kept on the day where assoon as the Church had obtained peace by the authority of the great Emperours we shall find that they held their ordinary meetings for the exercise of Gods worship on the day time and for that end some certain hours of the day were destined for performance of the publick offices of Religion For the religious Fathers did with great care provide that they should neither weary themselves nor the people committed to their care with continual labours in setting all care of refreshing themselves aside And they judged it more advised to teach often than long they therefore selected some hours out of the whole day for publick assemblies Julian the Apostate is reported that he ordered the Greeks to live after the same manner as did the Christians and therefore amongst other things he ordains that certain prayers for certain hours and dayes after the custome of the Church should be selected Niceph. Hist. 10. c. 21. which he would never have done if it had not been a familiar thing with the Church after whose rule he laboured to regulate the Heathen to select certain hours of the day for this peculiar use But on what dayes or what houres of the day prayers were made by the Church unto God Nicephorus adds not only he tells us that certain hours were select for this office Athanasius witnesseth that the Arrians who raged against the Orthodox even as they were met on the Lords day being guarded with a company of Souldiers found but a few together for many of them were gone home for the hour of the day that is after the assembly was ended which the Church observed at stated hours or as Tertullian speaks after the solemnities were done and the people dismissed But neither Athanasius nor Tertullian do assign the hours at which the Church met Ambrose mentions the morning hours at which the people met lib. 5. Ep. 33. where what was read on t of Psal 78. The Gentiles are come into Gods inheritance he afterwards calls his hearers to mind for the morning hours Zeno also Bishop of Majuma although he was well struck in age yet was he alwayes present at the morning hymns and the other holy service or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless hindred by sickness The Eucharist was administred at their morning meetings which appears out of Cyprian while he disallows the custome of those that in the morning only offered water lest they should smell of wine for which cause he calls that the morning sacrifice In their morning assemblies they sung the 63 Psalm to God Witness Clement Constitut Apost lib. 2. cap. 59. The morning meetings were kept about nine of the clock Therefore in Conc. Laodic it is ordained that the publick service should be performed at nine of the clock and at their Vespers And these solemn assemblies broke up about noon as witnesseth Chrysost Orat. de Philogonio The Church also met in the Evening For they had hymns appointed as well for the evening as morning meetings Niceph. Hist l. 12. c. 47. Clemen Constitut Apost lib. 20. c. 59. The Bishops
and Presbyters of Gaesaria Cappadocia and in Cyprus did interpret the Holy Scriptures on the Lords day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes about evening Neither can it be thought inconvenient Chrysostom being judge if the Church hold an assembly in the afternoon yea he being witness then especially should we meet and then our bodily food being received a spiritual banquet ought to be set before us lest after satiety of bodily food the soul beginning to be drowsie it feel some hurt thereby So Chrys in the end of the 10 Hom. in Gen. He doth the same in the 9th Hom. ad Populum Antiochen And elsewhere he commends those that when they have dined come to Church Hom. 10. ad pop Antioch Lastly he doth often reprove those that are absent from afternoon meetings Hom. 10. in Gen. Many of the ancients do bear witness to afternoon meetings which when we speak of the time assigned to the Treating of the Scriptures shall God willing be made manifest For the present it is enough to advertise the Reader that those if there be any such do deceive both themselves and others who do deny that there were held any meetings in the evening of the Church before the Council of Arragon that is in the year of Christ 370. The Constitutions of Clement which are held ancient by all do make mention of them Cyprian as we have seen took it heavily that morning Suppers were despised of some delicate persons that would not smell the savour of Wine but not evening Suppers they saith he offered in the morning water only yet when they came to Supper they offered a mix'd cup whereupon the learned Goulartius judiciously acknowledgeth that Pamelius doth confess that some in Cyprians age were wont to offer twice a day although â—amelius doth corruptly referr this to private Masses in use amongst the Papists In the Council of Laodicea which was held before the first Council of Nice there is mention made as well of the evening as morning Liturgy the Fathers speak of the publick service in the Church-meeting Hilary acknowledges for a great sign of mercy the pleasures while the day begins in Prayers to God and ends in his Praises of Matins and Evening-service in the Church Divers Treatises also of the Fathers in the afternoon which we shall afterwards mention will teach us that the Church met in the Evening But the primitive Christians as we said met oftener on the night time in that age which abounded with Persecutions and being hindred by the wicked devises of the adversaries could seldome keep a meeting on the day time as Basil Ep. 63. Tertull. de Fuga ult cap. teach us Thence therefore I think it came to pass that we meet with seldome mention of a two-fold meeting amongst the Christians of the former Church And these things do testifie that the Church of Christ kept publick meetings to those that shut not their eyes against the truth But since sundry in our age do so easily bite with the tooth of detraction that scarce any thing can be written though never so elaborate and studiously composed which at first by the envy of malevolent persons may not be depraved and at last contemned therefore I onely add this lest perhaps some might object that those things which I have observed concerning assemblies are to be applied not only to meetings kept on Sabbath dayes of which I shall speak hereafter but also to those which were kept on other dayes besides the Lords dayes which I deny not I at least wise affirm this if they had it in their mind to meet on other dayes after noon for Religions sake much more are they to be thought to have done it on the Lords day which was set apart for this end And divers forecited testimonies do make mention of meetings being held on that day Lastly what is said to be done in the meetings which were kept on other dayes we read that the same was done in the Lords Dayes meetings although all things which were done every where in these were not done in those meetings as hath been observed in the first Book and third Chapter CHAP. II. What was done in the publick Church-meetings Reading of Scriptures What Scriptures were went to be read Humane writings were read in the Church-assembly The order of reading the Scriptures The readers of the Scriptures were ordinarily Deacons Who they were that were anciently called Audientes The readers of the Scriptures stood in the sight of the whole people HAving observed the publick meetings of the Church let us in the second place see what was done in them In them the Church was only intent upon the exercises of piety divers whereof are â—ound in Tertull. lib. de anima cap. 9. Justin Martyr and others Chrysostom saith there was in those holy meetings a convention of the Brethren holy Doctrine Prayers an hearing of the Divine Law or a Communication with God and discourse with men Hesychius saith There was devout Prayer devout reading of Gods Word and hearing of the interpretation All things that I may speak briefly were devout which are said or done in the Churches of God according to his Law And all these things may be referred to the Ministry of the Word publick invocation of Gods name and administration of the Sacraments So it is evident to us out of the Holy Scripture and more pure Christianity in what things the offices of almost all the worship of God were performed These are reckoned up Act. 2. 40. although the order in which they were performed be not declared St. Paul being brought to Troas some peculiar things fell out in the description whereof St. Luke is very diligently conversant and above all amongst the rest an example of a Church-meeting with all its circumstances is recorded Act. 20. In which convention Paul first preached which exercise he continued till mid-night and when that was ended then the Lords Supper was performed And we must suppose that the Apostles never preached the Word or administred the Sacraments without solemn invocation of God When the Apostles were dead these same things were observed by the following Church on the Lords day which by and by I will in brief shew Therefore not without reason have I concluded the publick offices of piety on that day to be performed under these three In describing whereof first that Divine office of piety doth occurr The Ministry of the Word a word familiar enough to our age without which the things of Religion cannot happily be dispatched Neither were other duties which tended to piety done without it in the ancient Church Therefore in delineating the publick offices of piety we will first speak of it Now under the Ministry of the Word to be had on the Lords Day are understood both the reading of the Word and the explaining thereof First as often as the Church was gathered together the Holy Scriptures were read In describing of
writings about the time of later Lammas Moreover if on other dayes on which the Church was permitted to attend on worldly labours they took pains in so often interpreting of Scripture who will be so far a stranger to right reason as that he should believe that they would not bestow so much labour for this business on the Lords dayes on which they abstaining from all others were only intent on Divine worship much rather and better â—â—ould they say in my judgment if on other dayes they Treated twice out of Scripture they would if occasion served much oftener give themselves to this labour on the Lords day As sometimes Sisinnius being asked why he would wash himself twice every day in the publick bath being a Bishop he answered because I cannot wash thrice So the ancient Bishops of the Church were seriously intent twice on the Lords dayes on the explication of Scripture And if they could get any just occasion to do more than this they would not avoid the labour of doing it the third or fourth time as may be seen by that Sermon in Austin when he whoever he was that was the author of that Sermon had twice performed the office of explaining Scripture when a new occasion was offered which was an extraordinary one on the same day he did the same the third time For thus he begins Wonder not dear brethren if I to day this third time by Gods assistance preach unto you Serm. 33. ad fratres in eremo We have formerly seen some of Basils both morning and evening Sermons we read also that he preach'd twice before noon In the beginning of his Hom. in Psalm 114. he excuseth himself that he came somewhat late to some that had waited on him from midnight and gives the reason because before he came to them he had preached in another Church yet those Vigils were onely continued from mid-night to mid-day And thus these things shew that the Fathers did oftener than once treat out of the Scripture on one and the same day CHAP. IX Both in Old and New Testament in celebrating the Sabbaths solemnity after reading of the Scriptures followed the interpretation of them It 's considered whether before the Babylonish captivity the interpretating of the Law was in use among the Jews on their Sabbath dayes THere are some who being not content with the aforesaid testimonies do further demand an example to be shewn either in the Old or New Testament of any Pastour labouring in preaching of the Word who bestowed his labour in this work twice on the Sabbath dayes I cannot enough wonder at these mens wit who will not be removed from the opinion they have espoused and rather would pluck out their their own eyes than see what will they nill they they are enforced to see But come on iâ— there be any satisfying of these mens expectation and let us consider what light may be setch'd from the fountains of Scripture to answer this question From both Testaments it is evident that in the publick assemblies of the Church after reading of Scripture there followed the interpretation of the same This we have shewn in Chap. 3. So Neh. 8. 5 6 7 8. they did not onely read plainly the Law of God in the publick assembly but they also expounded the sense of it and therefore the naked reading of Scripture was not thought sufficient by the Levites to give the people understanding otherwise they would have abstained from expounding them from day to noon So in the Jews assemblies which are mentioned in the New Testament alwayes after reading of Scripture followed their explication see Luk. 4. 20. Act. 13. 15. The sacred books being read they that excelled in Doctrine did afterwards interpret them So Acts 15. 21. we read that Moses had in every Town those that preached him being read in the Synagogues every Sabbath day the sense of which Scripture we have declared out of Philo Judaeus And these things shew that the Scriptures were both read and by interpretation illustrated in the Jewish Church But some there are that they may elude this answer who contend that this manner of interpreting Scripture on Sabbath dayes was not in use under the former Temple that is before the Babylonish captivity because in the writings of Moses in which is extant the institution of the Sabbath before they were returned out of Babylon into the Land of Canaan we meet with no mention thereof neither as they think is there any command extant by virtue whereof the Priests are obliged to interpret the Law on Sabbath dayes successively returning which opinion is entertained by some with applause Now if it be true which they say then the whole manner of the Jews keeping holy the Sabbath consisted in meer idleness or a cessation from labours by Gods command which yet none will easily admit since not onely in the old Sabbath God enjoyned the rest to the people of the Jews but also required holiness in those that ceased from their labours otherwise he had not determined the day on which we are to rest to be sanctified which yet he did Observe saith Moses the Sabbath day to sanctifie it as the Lord thy God hath commanded thee The rest commanded by God on the Sabbath day was not a part properly called but an help to its sanctification as we have taught out of the Fathers Book 1. chap. 11. The Sabbath saith Chrysostome is given not for idleness but that men being withdrawn from the care of temporal things they might spend the rest of it in spiritual matters Yea he saith in the same place that the Jews were to attend the hearing of Divine Sermons So also Origen confesses that the Reader or Doctor of the Law did not cease on Sabbath dayes from his work and yet did not break the Sabbath Now what was the work of the Reader or Doctor of the Law on which they did attend but to instruct the people in the understanding thereof Athanasius also saith The Sabbath signifieth or intimateth not idleness but the knowledge of the author The Sabbath was given for knowledge and not for idleness because knowledge is more necessary than idleness He blamed those who were idle on the Sabbath because they had not that which was proper for the Sabbath that is to say knowledge of the truth The Sabbath therefore according to St. Athanasius was given men that they ceasing from worldly businesses might freely apply their minds to the means by which they might attain some knowledge of God And what those means are we have shewn from Chrysostom and Origen St. Austin thought that the Jews women might better spin wool and their men dig the ground as formerly we have observed out of him than that they ceasing from labour should spend their time in playes according to whom something else was required to the sanctification of the Sabbath than meer rest namely the sanctifying of the
manner as the Church did in remembrance of the Lords Resurrection doth make mention of this day whence it is collected that the Church did celebrate the Lords day otherwise Eusebius had not affirmed that the Ebionites had done it after the same manner as the Church did And the testimonies which follow teach us the same Cyprian mentions this day which he calls the first after the Sabbath Basilius M. saith the Church standing up made their supplications on the first day of the week which he calls the beginning of dayes De Sp. Sanct. c. 27. Chrysostom saith on the first day of the week or the Lords day the Christians ceased from all labour that by their relaxation and holy dayes the minds of the offerers might become more cheerful Ambrose on the Lords day after the readings and treating of the Creed communicated Baptism to the Competentes i. to those who being instructed in the Christian faith sought Baptism Aug. Retract lib. 1. ch 17. libro de Fide operibus cap. 6. at the Fonts of the Church We meet with frequent mention of this day in St. Austin Ep. 119. c. 13. and in the end of those Books De Civit. Dei lib. 22. c. 30. also Serm. 15. de verbis Apostoli and many times elsewhere Hilary saith the Church doth joyfully celebrate a Festival on the eighth day which is also it self the first of a perfect week Prol. in Psalmos Amongst the Holy-dayes confirmed by the laws of the Emperours Valens Theodosius and Arcadius the Sundayes which their Ancestors rightly called the Lords-dayes were reckoned Leo also and Athenius ordain the Lords day to be alwayes venerable and honoured a Leo in the same place by his eleventh law ordains that all should cease from their labours on the Lords dayes I can also bring forth many more testimonies for confirming the truth of this solemnity yea of all that have flourish'd in the Church of Christ to this very day But I will add no more lest I should seem to lend light to the Sun and those that have been cited hitherto do abundantly enough declare that the Lords day was alwayes solemnly kept of the Church because the holy Fathers acknowledge it for the chief yea for an holy day On it the Church ceased from their labours on it solemn assemblies were kept or they rejoyced in the festival of the Sabbath perfected on it the Scriptures were handled the Sacraments were administred on it the Church made supplications and therefore it is numbred amongst the chief solemnities of the Christians and is provided for by the laws of godly Emperours that studied all they could to promote the Worship of God that the holy solemnity of that day should not be defiled by labours or any pleasures But although those most Religious Emperours ordained the Lords day as was fitting to be celebrated it would be ridiculous from thence to conclude that the Lords Festival was not celebrated in the Church before they came to the Empire The Christians as hath appeared from the premises attended to celebrate this Festival when as yet there were no Magistrates Christian on whose authority the ordination of the Lords day doth not depend even over the whole world when the preaching of the Gospel came For which cause as we shall by and by hear divers under Dioclesians Reign were punished But when the Emperours became Christian they ordained that the solemnity which was before observed of the Christians by Christs authority should also by their own laws be celebrated and took care that others should not defile it by worldly businesses or the pleasures of the Flesh but they did not institute it at the first Constantine the Great the first of the Christian Emperours having got the whole Roman Empire by publick Edict commanded his Subjects that they should observe the Christian Religion as witnesseth Sozomen yet no man well in his wits will thence inseâ—r that the Christian Religion was then first known to the world although the free exercise of it was not safe before he was set happily over the Government of the Empire So must we think of the Lords solemnity which the Church of God observed not without great danger before the Emperours embraced the Christian Faith but after that the Emperours became nursing-fathers of the Christian Religion they did it freely a Law being made of the Emperours for this end Moreover let none be offended that before the times of Constantine publick Judges did attend the hearing of Law-suits on the Lords day which to do was declared unlawful in his Reign as though if the Lords day had been formerly known to the World Magistrates had been forbidden the exercise of publick judicatures on that day that most godly Emperour greatly contended by all means that he could to promote our Religion and for the greater solemnity of this Festival provided that all Court clamour should on that day cease Before his most auspicious Government the publick Magistrates did attend Judicatures even on the Lords day and no wonder for before he got the stern of Government the Judges were not Christian but under his Reign the Christians began to bear almost all the Offices of the Roman Empire most whereof he dignified with authority some with the Senators office many also with the Consular dignity But after the Judges embraced the Christian truth they submitted themselves to this law of celebrating the Lords day with greatest good will and did rest the parties from their controversies in honour of that day I might also add this It was needful that one law being made for observing the Lords day by another he should interdict the Judges from the cognizance of causes on that day For it was provided by the Roman Laws That no Judge should presume on his own authority to make any holy dayes He therefore made this Law in favour of the Judges who might know on what dayes they should attend the Office which the Emperour committed to them and on what they should keep holy dayes free from the same These things thus being weighed in an equal scale it appeareth that the Law for not hearing Law-suits on the Lords day doth detract nothing from the honour of its solemnity but rather much conduce to favour it That I may at length put an end to this Chapter We have seen how the Fathers have piously admonished the Church to celebrate the Lords day and the Emperours by their Laws made for this purpose very carefully provided that the Christian people should obey their admonitions so also we may find it observable from the Writers of those times that the Christians did celebrate this day's solemnity with as much devotion of Religion as they could and therefore while they prayed on that day towards the East they fell into a suspicion of worshipping the Sun with the Heathen amongst whom they lived that hated the Christian name Yet could they by
by God for the use of the Ministers of the Church they must of necessity grant that God hath appointed a time in which they must attend his worship to whom in their opinion he hath granted Tythes because it is the same authority that must both define the Worship and a fit time for performing of that Worship Now for establishing the Divine institution of this day we must not have recourse to that spurious scroul that as it 's reported in the third tome of Councils was sent down from Heaven to Hierusalem because that what things the Holy Ghost hath revealed to us in Scripture they do demonstrate it to all to be Divine of those that embrace the truth and for the fabulous fooleries about this matter we leave them to the Papists whose Kingdome had long since fallen without their support and we will briefly according to our manner examine what light may be brought out of the New Testament to manifest the truth in this matter Here three things come to be examined First Whether in the compass of every week must the Church keep holy a certain day by Gods institution Secondly Whether the Jewish Sabbath be abrogated Thirdly What can be brought out of the books of the New Testament to confirm the keeping holy the first day in the week The first of these is more obscure the other two may plainly enough be observed out of the Holy Scriptures and Fathers and one of them depends upon another Of the last many things have been observed out of the Scriptures in our second third c. Chapters but the truth about the two former Questions being made manifest by the testimonies of the ancients it will appear with little ado what is to be enquired into in the third place CHAP. VIII Within the compass of a week one day was sanctified from the beginning of the world this is affirmed both by Jews and Christians How Adam had need of the Sabbath The mention of observing the seventh day amongst the Heathens The authorities are weighed wherein the observation of the Sabbath among the Patriarchs is denied Why the Heathens are not upbraided with the abuse of the Sabbath AS to the first Question namely That in the compass of seven dayes one is to be set apart for spiritual operation as saith Chrysostom why should I fear to affirm it Especially since this opinion is approved by the suffrage of the greatest Divines and clearly enough taught by the manifest testimonies of the ancients We shall see that the Church of God since the History of the Creation was known did alwaies set apart one day of the weekly systeme for his worship the verity of which thing may be observed in the three Epocha's or junctures of years the first whereof is from the Creation to Moses the second from Moses till the Gospel was preached by the Apostles the third follows to be considered from that time till the end of the world in all which we shall find that one of the seven was alwayes set apart for the publick worshipping of God We read it was so done from the beginning of the world till Moses from Moses till the Resurrection of Christ from thence to this very day The controversie at this day is chiefly about the first and last Epocha none doubts of the second In demonstrating the first that the Sabbath was observed before Moses yea from the first beginning of the world both the Holy Scriptures and the Reverend Fathers their faithful Interpreters do attest it to prove the truth whereof we will first bring the authority of Moses which is had Gen. 2. 2 3. of which places divers have given the genuine sense and especially the Learned Rivet in Gen. and doth Orthodoxly enough defend his Exposition against those that think otherwise in his dissertation de Sabbato chap. 2. and removes a Prolepsis that is devised by the modern in commenting upon Moses's Text for Moses in the foresaid place doth not relate what God did when he writ the History of the Creation but what God did after that the stupendious work of Creation was finished namely that he ceased from creating any new work and ordained by a Law promulgated that the seventh day should be set apart by men to his worship in memorial of the Creation This is related by Moses Neither was that fore mentioned prolepsis which the best amongst the Christians allow not known to the Jews And if we follow the simple and literal sense of Moses his words they all make for us For how unjust is it when all the Verbs are of the same Mood and Tense Vajecol Vaijsboth Vajebarech and be finished and ceased and blessed to restrain the two former to the present and to extend the latter as some do to a time to come two thousand years after this would be too harsh a construction of the words But let us see how the Jews understood this place Tertullian tells us of them that they affirm that God from the beginning did sanctifie the seventh day by resting on it from all the works that he made and thereupon Moses said to the People Remember to keep holy the Sabbath day c. Where Tertullian delivers the Jews opinion of the Sabbaths observation from the beginning of the world and then he affirms that according to the Jews the Command in the Decalogue for keeping it respects the original observation of the Sabbath namely because God at the Creation sanctified the seventh day This was the opinion retained amongst the Jews in Tertullians age which he produces when he disputes against them and no where doth Tertullian deny that the seventh day was sanctified from the beginning Neither do the Jews themselves deny this The title of Ps 92. apud Jonath who translated the Bible into the Chaldee is thus A Praise and Song which the first man spoke for the Sabbath day From which inscription it appears that the ancient Jews even before the first coming of Christ thought that Adam observed the Sabbath For. Jonathan lived according to Galatinus forty two years before Christs Nativity Josephus a very learned Jew acknowledgeth that God rested on the seventh day and ceased from his works and for that cause do the Jews celebrate a vacation on this day which they call the Sabbath Josephus therefore confesses that the Jews ceased from their works on the Sabbath because the Lord ceased from the Creation on the seventh day Of the same opinion is Philo the Apostles contemporary After saith he that nature was perfected in six dayes the Father added honour to the seventh day following which when he praised he vouchsafed to call it holy Also de vita Mosis lib. 3. he confesses that the Sabbath day had a priviledge by nature since the birth day of the world And a little before in the same book he saith Moses thought it sitting that all those who were enrolled in this City should following the law of Nature
worship amongst men Wallaeus and Rivet have clearly taught this The former whereof in his third Chapter of the fourth Command doth teach this proving it by the grave testimonies of Luther Zuinglius Calvin Beza Peter Martyr Bullinger Zanchy Ursin Gualter Aretius Bonaventure Bertram Merrer Antonius Faius Junius Paraeus Zepperus Martinius and Alstedius To which the famous Rivet in his Dissertation de Sabbatho cap 1. adds the authorities of Lambertus Danaeus Rod. Hospinianus Martinus Chemnitius â—oh Gerhardus Conradus Pâ—eilen Henricus Butingus Bartasius Gonlartius Tilenus while yet he warred with us in our tents Marloratus and Fequernehianus Thâ—se two very learned Divines having deserved well of the Christian Common-wealth being compassed about with such a cloud of witnesses of great authority have made it evident to all that the observation of the Sabbath hath alwayes been used in the Church of God before Moses from whose judgment no man of reason will easily suffer himself to be perswaded to recede although one or two of the modern writers go contrary thereunto Touching which opinion after these men to say any more although it may be thought the part of a man that 's diligent in vain yet since this opinion being supported by the testimonies of so many famous Divines is weakened both by some reasons and also by the authorities of the ancients a few things more arâ— to be added These which follow are the chief of those reasons wherewith they do oppose the truth received of so many learned men In the first place Before the lamentable fall of Adam there was no need of the Sabbath on which his strength being spent with labours it was to be repaired Secondly Nothing is read in Scripture of the Patriarchs keeping the Sabbath Thirdly If the Sabbath had been observed from the Creation the Heathens had been obliged to observe it somewhere in the Scriptures they would have been accused by God for the neglect of the Sabbath w ch yet is no where read in H. Records These are the reasons which bear the greatest shew of probability for which they assert there was no use of the Sabbath before Moses in the world To the two first whereof the famous Wallaeus answers solidly To whose answer I only add this Since Adam could not conveniently attend at one and the same time two businesses of a diverse nature it seemeth not unreasonable that God assigned him a stated time for doing both in conveniently to the end he might both till the Garden freely and also solemnly celebrate the publick worship of God Moreover since we believe that the night was assigned to him in his happy condition of innocency wherein he might rest why should not also the day be appointed for a Divine contemplation of the works of God Lastly whereas the Saints themselves in that blessed Kingdome of Heaven do enjoy a perpetual Sabbath it will not be thought incongruous or disagreeable to the condition of Adam if the Sabbath were assigned to him in Paradice to worship God on although we read not that he did keep the Sabbath Some institutions are expressed in Scripture whose observation doth not constantly occurr in the same Neh. 18. 8. Those that returned from the captivity are read to make themselves tabernacles in which they abode which was not done before even from the times of Joshua to that very day although it was provided for in the Law Lev. 23. 40. And after the Law given by Moses about the Sabbath there is made no mention of its observation in the whole book of Judges c. yet none will thence conclude that the Sabbath was not instituted at that time because we meet with no footsteps of its festivity being observed Nor do we read that Sampson Deborah or Joshua did keep the Sabbath yet do we not deny upon that account that the Sabbath was instituted So also might it happen before the Law was given in the Mount And what if we say that the Aegyptians would not suffer the Israelites while they were their slaves to be idle on the seventh day Perhaps they gave place to necessity which Josephus tells us fell out also in the time of Antiochus When saith he the Jews were interdicted upon most severe punishments the observation of the seventh day within a very short time not only in Antioch but in the neighbouring regions the Sabbath was neglected Moreover it is read no where that Adam worshipped God publickly which yet we must conclude for certain he did We may judge the like of the Sabbath's not being observed of him because if he had the mode of worship prescribed him of God surely that a time was defined of God to exercise it in cannot rightly be denied although we read nothing of the express time for it is most agreeable to natural equity that as well the time for performance of the worship as the worship it self should be defined As to the third reason brought from the Heathens Some think if the Sabbath had been observed from the Creation then the Gentiles had been bound to celebrate its solemnity But this they deny for a double reason First because no footsteps of the seventh day's observation are found amongst them Secondly they are not reproved of God for neglecting the Sabbath To the first the learned VVallaeus answers loc praedicto that though it should be granted that the mentioning of it was obliterated amongst the Heathens it doth not thence follow that the use of the Sabbath remained not amongst the posterity of Adam or Noah so VVallaeus The searchers out of Hebrew antiquities tell us out of Maimonides that a corrupt religion grew up from the beginning of the world and so far received augmentations till at length the Divine Religion was almost turned upside down yet that great Rabbi hath excepted Enoch Melchisedech Noah Shem c. who worshipped the true God with a pure heart the truth of whose relation being bottomed on Scripture authority who will question If therefore the true Religion and that which was instituted of God and put into the minds of men hath ceased amongst the posterity of the Heathen in other chief points what wonder if amongst them also the observation of the Sabbath was not continued which yet was alwayes observed by the Church of God That the seventh day was celebrated amongst the Gentiles and that they observed it with a certain solemn devotion either from the instinct of nature or by a tradition received from the Ancestours from whom they descended or from a general knowledge of the Creation it self their very writings in express words do shew in which whoever will look into them he may easily find clear footsteps of a Sabbatical solemnity That the seventh day is sacred not only the Hebrews but also the Greeks know on which the universe of things animate and inanimate is turned about saith Clemens Alexandrinus which he proveth by the testimonies of Hesiod Homer Callimachus and
other Heathens which I think needless to rehearse here because if any will not believe my relation the aforesaid testimonies of the Poets in Clemens may make the incredulous to believe Euseb de praepar Erang saith that God having finished his works allowed us a day for rest from our labours This he confirms by the authorities of divers Poets And the learned Rivet in dissertat de Sabbato cap. 5. proves that these testimonies are to be understood of the seventh day of every week While Suetonius describes the moderation of Tiberius exhibited even towards his inferiours he tells us amongst other things that Diogenes a certain Grammarian being wont to dispute on the Sabbath dayes at Rhodes would not admit Tiberius to hear him out of his order but by his servant put him off till the seventh day Whence it appears that the seventh day was known to Diogenes although the learned Casaubon on that place of Suetonius thinketh that the observation of weeks which holds at this day used among the Greeks was not commonly received before the times of Tiberius Yet the learned Rivet loc citato proves by divers testimonies that it was in use amongst the Latines so to distinguish their dayes Lampridius in Alexand. Severo tells us that when he was in the City he went up to the Capitol on the seventh day and frequented the Temples We meet with more testimonies to this purpose in the learned Amesius of pious memory in Medul Theolog. lib. 2. cap. 15. sect 10. And now I will conclude with the testimony of Josephus against Appion l. 2. That there is no nation either of Greeks or Barbarians or any where else amongst whom the custome of the seventh day which the Jews used to keep holy was not grown common With whom as we have seen agreeth Clemens Alexandrinus That the custome therefore of celebrating the seventh day was common amongst the Heathens can be doubted by none whether as I said from the instinct of nature or by the ordination of God which came by tradition to the posterity of Adam However if we may credit the fore-mentioned Authors it is certain that the Festival of this solemnity was known to the whole world although most know not the cause of this solemnity which Philo de vita Mosis lib. 3. observes and Theophilus Antiochenus in the fore-cited place Theophilus saith that all men call the seventh day the Sabbath but most know not the cause of its appellation Now that cause which most knew not was Gods resting on it when he had finished in six dayes that stupendious work of Creation which was obliterated amongst the Heathens by a long tract of time although they observed the day as appeareth by the mentioned testimonies This Irenaeus teacheth more at large in the end of the thirtieth chapter of his fourth book whither I send the Reader In the last place I will satisfie the second Question viz If the Gentiles were obliged to observe the Sabbath and the custom of observing it was grown common amongst them why are they never in Scripture reproved of God for profaning the Sabbath who can deny that the Gentiles as well as the Jews were obliged by the instinct of nature to worship God their great Creatour Besides divers of the Heathen had got the knowledge of God the Creation and Sabbath as Clemens Alexandrinus Eusebius c. have plainly taught us Furthermore let him tell us who can why they as well as other men should not be obliged to observe the Sabbath by the Divine Law for we know that a determined time to perform a certain worship is no less necessary to them than others But many reasons there were for which God might reprove the Heathen and yet move no controversie against them about the Sabbath either because its institution was grown obsolete amongst many of the Gentiles though not all or because they had violated the whole worship of God for which cause he reprehends them yet he reproves them not for the Sabbath by name as being the time of worship because the Sabbath was onely ordained for performing the true worship of the true God now the Gentiles worshipped not God but Idols therefore God accuseth them of Idolatry and not for neglecting the Sabbath and in vain would they have had regard of the Sabbath while on the Sabbath they worshipped Idols and not God the author of the Sabbath I might also add here that it 's not manifest that all the sins committed by the Heathens were reprehended in Scripture particularly But the famous Rivet doth answer this objection more at large in whose learned answers they that do not abhorr the truth cannot but acquiesce And thus much for the reasons against the opinion of the Sabbath being observed from the beginning of the world Now to the authorities by which others busie themselves to infringe this opinion these are in number three The first whereof is that of Irenaeus who lib. 4. cap. 30. tells us that Abraham believed God without Circumcision and without the Sabbath The second is of Justin Martyr in his Dialogue with Trypho the Jew in whom it 's read that Abel and Enoch were just without the observation of the Sabbath and after them Abraham and his posterity untill Moses pleased God And after he adds Before Moses there was no need of celebrating the Sabbath In the third place Tertullian is produced in whom they read that neither Adam nor his off-spring Abel or Noah or Enoch did keep the Sabbath These are the chief places which are brought against the contrary opinion to which before I answer I might say that the Judgments of other Fathers that affirm it might be opposed to the authorities of them that deny it But lest by so saying I should seem to set together the grave Fathers amongst themselves I answer first He that equally weigheth the foresaid testimonies shall easily observe that the Fathers intention in the foresaid places was this that they might teach that men were not justified by observing of the Jewish Sabbath This at the first blush will appear to him that views the places Irenaeus he speaks of the multitude of them that were just before Abraham the Patriarchs and Moses and were justified without these namely without Circumcision and the Sabbath It was therefore Irenaeus his purpose to prove that the Sabbath or Circumcision were not the perfecting of righteousness neither doth Irenaeus simply speak of the observation of the Sabbath but of its observation in order to justification which thing his words do declare And Justin Martyr had the same meaning who disputed against Trypho the Jew propounding to himself means by which mercy might befall him from God as Trypho speaks amongst which he reckons the Sabbath and Circumcision that he might have some hope of salvation Whilst the blessed Martyr opposeth himself to this mans purpose he affirmeth that all the foresaid Fathers who kept the Sabbath pleased
by the fifteenth Canon Conc. Laod. that none should sing in the Church besides certain that were chosen for singing the reason of which Canon is assigned by Baronius to be this Because saith he when the people and Clergy sung promiscuously through the unskilfulness of the singers it oft fell out that by the disordered sound of voices the diversity marred that harmonious singing which was congruous to the Churches dignity therefore it was prohibited the people in the Church that none should sing but those unto whom this work was assigned To confirm this conjecture he hath recourse to Chrysostom the same doth Binius Conc. T. 1. in Notis Conc. Laodic To me it is not manifest what was the true reason of ordaining the Laodicean Canon After the Laodicean Council the fore-observed testimonies have shewed us that it was an usual thing for the Christian people to sing with others in the Church but as for the place in Chrysostom cited by Baronius it brings no help at all to establish the conjecture of Baronius For in that place of which we have formerly heard in this Chapter St. Chrysost only blames that unseemly manner of singing which was borrowed from the Theatres Mimicks and Dancers and confisted of clamours which signified no certainty But he hinders not the people from the liberty of singing in the Church This none will deny that looks into the place of Chrysostom cited by Baronius When all is done saith he we forbid not jubilation the contrary whereto is affirmed by Baronius and his follower Binius but a voice that signifies nothing not the voice of praise but a rude voice of absurdity the vain and rash throwing up of the hands into the air stamping with the feet unseemly and effeminate songs which are the playes of them that sit idle in the Theatres and at Horse-races Thus Chrysostom which is far from the sense for which Baronius brought it Which doth also more evidently appear from the end of that Homily in which he speaks to his hearers that they would come to God with a calm and repressed voice and not lift up their hands in disorderly motions but present them to God both together Which things being well observed with what face can the Papists alledge Chrysostom for denying the people a liberty to sing in the Church Now from the premises it may easily be observed that the Fathers approved not of that which they call Broken Musick that consists rather in the noise of the voice than the fervour of the spirit as if from such Musick God neither got any praise or the Church profit Therefore passing over that they prescribed the Church simple singing It displeased Gregory the Great that those who were chosen to office of preaching and the holy Ministry should having that charge betake themselves to singing in a Synod at Rome held in the time of Mauritius Gregory would not have so much time taken up in singing and almost no place left for preaching Zonaras also teacheth that Readers in the Church ought rather to attend the care of singing than the reading of holy bookes To conclude I leave it for others to judge what to think of that Popish singing which is fitted to the exact measures of all kind of Musick since Cornelius Agrippa one of their own profession hath copiously enough painted out the liberty of Musick which they allow for setting out of hymns There is saith he at this day such a licentiousness of Musick in Churches that even a deal of bawdy songs on the Organs have equal place with the Canon of the Mass and they chaunt the Divine offices holy mysteries and prayers having hired a company of wanton Musicians with a great sum of money not to the Hearers understanding not to the Elevation of the Spirit hearken here you Papists that number your Psalms but love to bray them out like Asses without understanding them but for lecherous tickling not with mens voices but belluine clamours while the boyes whine the descant others bellow the tenor others bark the counterpoint others roar the treble others grunt the base and they make that many sounds may be heard but no words or sentences be understood but the authority of judgment is taken away both from the ears and mind Thus he who warrs with you in your tents De vanitate Scientiarum in the end of the sixteenth chapter in which he doth paint out to the life as they say the bawdry of Roman Musick in their holy mysteries well enough befitting the Babylonish whore and the incommodities thereof little agreeing to the holy worship of God And the like doth Polydor Virgil De inventione rerum lib. 6. c. 2. And these are the things which I had to mention of the two exercises of Religion comprehended under the Ministry of the Word and Prayer that were to be performed upon the Lords Day CHAP. XIII Administration of the Sacraments on the Lords Day THe third thing among the publick exercises of Religion wherein the observation of the Lords day was solemnized among the ancients follows viz. the administration of the Sacraments Which although not tied to the Lords day were administred on the Lords day the Scriptures bearing witness Acts 20. 7. the Disciples being gathered together on the first day of the week to break bread Paul preached to them c. where breaking of bread is not to be expounded of a domestick feast but of the H. Supper as we have shewn Book 1. chap. 2. For having continued his speech until midnight St. Paul took bread the comparing of ver 7. with 11. evinces this now the Disciples met not at that time of night to break their daily bread But we must make account that there was a solemn day proclaimed amongst them for celebrating the Holy Supper which should be more commodious than all the other and that was the first day in the week on which that place doth evidently enough conclude that the Church met together And the Apostle teaches that it met in the same place to eat the Lords Supper 1 Cor. 11. 20. Justin in the place above so often cited doth witness that the Eucharist or as Tertull lib. 2. ad Ux. cap. 4. the Lords Feast was wont to be administred by the Church on the Lords day So Chrys Hom. 18. in Act. Ap. Ambrose delivered to the Catechumeni whom he calls Competentes that is those that were instructed in the Christian faith suing for Baptism on the Lords day after the reading and Treatise the Symbol of the Church in the fonts which we understand of Baptism without which none were admitted to the Eucharist That the Sacraments were administred on the Lords day none doubts concerning the administration whereof I leave the prolix narration to be drawn out of the learned Commentaries of Divines of whom this age by the grace of God reapeth a fruitful crop who professedly handle common places of Divinity lest I should