them out furnished with special authority to gather the Church to lay whose foundations belong to the Apostolical dignity out of the promiscuous multitude of all nations and so they were sent out by Christ to all Nations without any exception for which cause when a Church was planted in any part of the world whither they came they fixed not but removed some other way Thirdly They were endued with that abundance of Grace of the Holy Ghost for the Ministry committed to them by the Lord that they preached the truth of the Gospel infallibly I know sayes Hierom how to esteem of the Apostles in one manner of other Doctors after another that those alwayes taught the truth these in some things did erre as men Whence the Doctrine commended to the Church by the Apostles was alwayes accounted for the rule and Canon of all Christian Religion Fourthly The Apostles at the beginning of the Church by the visible sign of imposition of hands conferred the gifts of the Holy Ghost upon others that were instructed of them in the Doctrine of the Gospel and they were endued with divers other gifts of Miracles by which their call was rendred clear both to themselves and others Matth. 10. 8. And these are the signs by which the blessed Apostle teaches us that he had executed the office of a true Apostle in the Church of Corinth 1 Cor. 12. 2. Deservedly for these causes were they that were elected to the honourable state of Apostolical dignity preferred to other Ministers of the Church not only in the chief eminency of Order but of Power and hence it was that all questions respecting the affairs of the whole Church were propounded to be discussed by the Apostles whom all the Churches consulted in doubtful cases as may be seen Acts 15. 2. 1 Cor. 7. 1. and whatever they determined the whole Church every where embraced which made a conscience of departing a fingers breadth from those things that were committed to them by the Apostles If therefore the solemnity of the Lords Day was celebrated while the Apostles were living which the Scriptures testifie was done as we have seen chap. 2. it must of right chiefly be imputed to their ordination otherwise without doubt the Universal Church had not followed it Baronius thinks that all who are well in their wiâ—â— will say that since it is found that it was done in the Apostles times it could not be ordained and commanded to be kept of any other but of themselves Neither is any thing worthy consideration brought to the contrary except it be because the Blessed Apostles have left no singular command with the Church for the observation of this day although he that shall attend their practise may lawfully deny this since their example and practise hath the force of a precept But who will deny that some things were instituted of the Apostles in the Church whose use while they were alive I pass not for Traditions introduced into the Church when the Apostles were dead was grown out with the primitive Christians of whose first institution or necessary continuation afterwards no precept is extant in the Scriptures yet who will be bold to extenuate the authority of these commands or will affirm that the Church at this day is not obliged to observe them because their observation being mentioned in Scripture is as it were a command by vertue whereof the Church is bound to continue them The thing will be more plain by examples The Apostles ordained Deacons Act. 6. and Elders in every Church Act. 14. 23. In the Ordinations of all Ministers imposition of hands was used but where is there extant an express commanâ— from Christ for perpetuating the ordination of those the institution of these or for the use of this ceremony yet none doubts but that the Apostles in performing of these were acted by a Divine instinct of the Spirit and that the Church at this day is bound to them by vertue of Apostolical institution But that I may briefly shew that the blessed Apostles and no others were the authors of this solemnity that which follows may suffice If it were observed while they were yet living which the Scriptures do evidently enough manifest it is deservedly to be ascribed to their ordaining it for it was either instituted by them and their authority or by some other Doctors of the Church without their consent a third way is not given the latter whereof is absurd and never to be admitted of any exercised in the Christian Faith because the Apostolical authority as formerly we have abundantly enough shewn was supreme in the Church it belonged to them to declare to the Christian flock what was best to be done in all things and not to the Church to prescribe them Statutes and Laws Why therefore did it not appertain to the Apostles the faithful founders of the Church amongst other things to commend this also to the Church and not to the Church to prescribe it the blessed Apostles Moreover the general consent of all Churches in celebrating this festival evinceth the same otherwise they had dissented from one another as in other observations not received from the Apostles but observed for a time by the succeeding Church as in the Feast of the Passover in observing Fasts c. so doubtless it would have happened in celebrating the Lords Day if by Divine authority received from the Apostles its observation had not been used amongst the Christians Thirdly if the Christian Church had ordained that day to be celebrated without the advice of the Apostles either those that turned Christians from Jews or Gentiles had done this but not those to whom the cessation of their old Sabbath was not known but by the Apostles much less would they attempt to do this by themselves or on their own authority Neither will any wise man think that those whom the Apostles invited from Heathenism to embrace the Christian faith were the authors of this Festival because it is not usual with them to Sabbatize after the manner of the Church unless so far as they were instructed to it by the Apostles Fourthly if the Holy Apostles by authority committed to them from Christ had not instituted the Lords Day but had left its observation free to the judgment of the Church then we might on good reason have called the Church the Queen of the Sabbath which yet is a very clear argument of Christs Divinity as the Learned Dr. Paraeus piously for none is Lord of the Sabbath but he that hath instituted the Sabbath c. The Sabbath is of the Lord they God Lastly if its authority did depend upon the Churches institution then it may by it be again abolished when it shall think good but this was never hitherto since Christs ascension attempted because the Lords day being taken away the publick worship of God must of necessity fall Since therefore the observation of the Lords day was used while the Apostles were
living it must altogether be ascribed to them as the first founders of the Church Moreover if it should be granted that this solemnity was instituted of the Apostles others ask Whether therefore doth this Ordination lean upon a Divine right We passing by this rather curious than sound Disputation Whether the Ordinance of the Lords day be an institution of God or his Apostles discussed by some doltish and drowsie men do acknowledge with all willingness as the ancients did that it was introduced by Divine authority And although its authority should be granted to be of Apostolical institution it would not thence follow that it is not Divine unless something be ordained in the Church by the Apostles which the Holy Ghost did not inspire them with which will not easily be admitted of any that is in his senses because the postles in all matters delivered those things to the Churches which they received from Christ as St. Paul witnesseth 1 Cor. 11. 23. and according to Christs precept taught men that embraced the Gospel to observe those things which Christ had commanded them Matth. 28. 20. So judgeth Tertullian The Apostles saith he chose nothing which they brought in at their own pleasure but faithfully appointed to the nations that discipline they received from Christ. And why should I believe that the Apostles were less acted with the Divine Spirit in their Sacred Institutions which they imposed upon the Churches than in promulgating the Doctrine of the Gospel For there is nothing Apostolical done by a right that is not Apostolical i. e. Divine and nothing done by them but the Holy Ghost endites it to them and therefore what they did they did by Divine right and that their facts which are certain and not onely their saying or writings are of Divine right cannot be denied The Apostle shews it necessary that he that is a Prophet or spiritual man must acknowledge that they are the Lords Precepts which he hath written to the Churches 2 Cor. 14. 37. Surely nothing was enjoyned the Church by the Apostles which was not first prescribed by the Lord because the Apostles were to teach what they learned of Christ which thing they performed with great faithfulness neither will any one who savours the things of the spirit deny this and yet I acknowledge that some things were instituted of them for a time inasmuch as whose occasions were singular and not to be continued wherefore those ordinations were mutable which yet cannot be affirmed of the Lords Day If there be any of the Fathers therefore who think that the institution of the Lords day was made by the Apostles they are not so to be understood as if they acknowledged it not for Divine but Humane because the same Fathers elsewhere are not affraid to ascribe it to God and Christ and they acknowledge that the blessed Apostles were not the authors of this solemnity but the Holy Ghosts amanuenses i. e. as Leo interprets it who writ their Decrees by virtue of a Divine authority in propounding it to the Church For which cause the most pious Leo hath ordained abstinence from labours on the Lords Day because this seemed good to the Holy Ghost and the Apostles instituted thereby and confesseth that that day was abundantly honoured by the Lord. The Lords Day therefore was instituted of the Apostles as the faithful Architects of the Christian Church by extraordinary power which continues not now in the Church and by inspiration of the Holy Ghost that Christians might be obliged not by Humane but by Divine authority to keep holy Convocations and to celebrate the private exercises of godliness on that day Apostolical grace saith Ambrose hath raised up the dead which although it was not the grace of the Apostles but of Christ as the Apostles themselves confess Acts 3. 12. 16. is called Apostolical because it was poured out upon them and by his help they raised up the dead So here the Lords day is called an Apostolical Institution not because it is a mere ordinance of the Apostles as they were Christians but because it was instituted of Christ by those who were endowed with extraordinary power But as I have said this is the onely thing that vexes them that call in question the authority of this institution that there is no place extant in Scripture in which by Divine authority the solemn observation of this day seems to be enjoyned These are men of subtil wits who as the Proverb goes cannot see the wood for trees Whose opinion when I consider that in the Author Oper. Imperf in Matthae comes into my mind where the Priests of old that rail'd upon the people that paid not their tythes are sharply reproved for not reproving those that sinned against God If any of the people faith he offer not his tithes the Priests did so reprove him as if he had committed some great fault because he had not offered the tenth part of any thing though never so little but if any of the people had sinned against God or injured any one or done any such thing none cared for reproving him as though he had committed no fault who had sinned against God and very careful they were of their own gain but careless of the glory of God and salvation of men Whose fault in this thing he accommodates to the Bishops Elders and Deacons of the Church as guilty of this crime Even so must we judge of these men With what heat of mind and earnestness do the very authors of this doubt contend for tythes which they cry out that the Lord hath indulged to the Church under the Gospel by a Divine right whenas yet they cannot produce one plain testimony out of the New Testament for their bestowing on the Ministers of the Gospel but about the Lords Day whose being observed more than once by the Christian Church is plain enough in the Scriptures their faith is wavering nor can they be perswaded to believe that its authority can be demonstrated out of the Word of God Let others judge whether they be worthy Tenths who deny Sevenths if I may say so to God But for their sakes admitting the Law about Tythes I would ask this Whether it 's likely that the most good great and wise God who hath put the seasons of times in his own power Act. 1. 7. would determine any thing certain of a Salary to be bestowed on the administrators of his Worship when yet he left nothing certain in the Church of the time in which his worship should be performed It 's a wise mans part first to determine the work and a fit time to do it in and then the wages where with they that under went it are to be rewarded The Parable Math. 20. relates how the housholder hired Labourers but first he signified what he would have them do and then he agreed with them for a penny a day If therefore they assert that Tythes are allowed
other interpreting of the law used under the former Temple besides that which the Prophets being extraordinarily called undertook Which opinion being once admitted it will not be easie to avoid the aforesaid incommodities as to any one it will appear by a more narrow search into them Unto whose conjecture we will with their good-leave oppose the authorities both of Jews and Christians in that particular being bottomed upon the Holy Scripture Flavius Josephus whom according to Cunaeus we are to believe next to the Pen-men of Holy Writ pleading the Cause of the Jews against Appion in his Apology which in the famous Cunaeus opinion is learned to a miracle in express words affirms that Moses would have us hear the Law not once or twice or oftner but he commands all men leaving their other works to meet together to hear the Law and perfectly to learn it c. Thus he And if this Ordinance of a weekly meeting to hear and learn the Law was in force in Moses age then was it long before the Babylonish Captivity While Philo Judaeus contends that the Playes and ridiculous spectacles of Fools and Dancers ought to be put away he saith that it was the manner to study Philosophy on Sabbath dayes the Prince going before and teaching what was needful to be done or spoken the rest giving ear Whereupon he also affirms that they now should play the Philosophers upon Sabbath dayes more patrio in their country manner and he acknowledgeth that Oratories in Cities were for Schools of Virtue More credit therefore is deservedly to be given to the Jewes relating their countrey customes than to other mens conjectures of them Among the Christians divers very learned men treating of the Hebrews Common-wealth have taught the same Amongst whom Carolus Sigonius de Rep. Hebraeorum l. 5. c. 10. and Cornelius Bertramus p. 96. The famous Cunaeus to whom the Christian Church is much beholden for his labours in explaining the antiquities of the Hebrews saith that the right observation of Sabbaths consisted in the holiness of all their words and deeds and in Divine worship and Prayers All which doth plainly evidence that they used to read the Law and interpret it to the peoples capacity on the Sabbath dayes otherwise neither their words nor deeds had been noted for holiness or how else could the minds of the Jews have been furnished piously to conceive Prayers on Sabbath dayes without the explaining of the Scripture Yea the Learned Cunaeus confesses that the Levites in the Synagogues did deliver to the people in the Towns of Judaea the chief knowledge of all Laws both of Humane and Divine things and when could the Levites do this with greater profit than on the Sabbath dayes In a word although we deny that at that time the Talmudical interpretation of Scripture was grown in use which we confess the ancient Church of the Jews knew nothing of yet we cannot affirm this of the vocal interpretation of the Scriptures by the Levites But to return to our purpose We find that under the Old Testament the Scriptures were read and opened in the Jews assemblie even the Holy Ghost being witness although some doubt of the period of time at which their interpretation on Sabbath dayes began As for the Churches in the New Testament planted by the Apostles they could not so long as their Peace was disturbed with a storm of Persecutions meet together without very great difficulty for which cause as we said Chap. 1. they had their meetings sometime on the night and sometimes on the day neither again was it safe for them to hold a meeting all the day For which cause Tertullian judges that it was best for Christians if the Lords dayes solemnities could not be celebrated on the day time for persecutions whereof he speaks then ought they to keep them on the night if not with every one of them yet at least with three These things teach us that the Church was not permitted in that age with safety and as often as they list to meet together on the day time to perform the exercises of piety He therefore that requires of us some one example for expounding Scripture twice while the fire of Persecution raged with which that age abounded I desire him to tell me whether the Christians did during that Persecution twice every Lords day keep their meetings For if it were safe for them to meet why may they not as well be believed to meâ—t for interpreting of Scripture and Prayer to God since these duties are joyned by the Apostle 1 Cor. 14. and observed by Cyprian as he faithfully expounded the Scriptures Especially when it was the custom of the Church so often as Scripture was read to interpret the same This we have largely enough shewn out of Justin Origen Tertullian Ambrose Augustine and other Fathers of great authority chap. 4. Since therefore in the Jewish Apostolical and other Churches succeeding the Apostles there followed after the reading of the Scriptures an exposition of them it seems necessarily to follow that if they had liberty to meet on Lords dayes then they used to treat twice out of Scripture of which there is frequent mention in their assemblies And it 's certainly evident from the continual practiâ—â— of the Church that from the very Apostles times prayers and reading were reckoned both together which were celebrated both morning and evening No man therefore can judge it unreasonable to say that there followed an interpretation of those things which were read because reading was used to instruct the people But how could the people be instructed in the Scripture read without an interpretation The Eunucâ— answered Acts 8. 31. that he could not understand what he read except some one should guide him Yea they were wont to Treat out of the Reading or Lesson as was formerly said The calamitous condition also of those times wherein so many cruel persecutions were stirred up required the same Daily exhortations were very needful to the Christians for to bear the Cross of the Gospel patiently Neither must we think that these skilful Pastours who were set over the Church by the Apostles and Apostolical men did not endeavour as often as they could to instruct the People committed to them in the matters of Faith St. Cyprian Ep. 40. professes that he was sore troubled when he could not go to and exhort every one as the Lords and his Gospel Ministry required while he was in his banishment If it were a grief to this vigilant Bishop that because being hindred by his exile he could not provoke all who were commended to his inspection and care by his holy Exhortations to piety and patience certainly when he was with his people if he took care that by a Reader the bare reading of the Gospel was recited to them although he stirred not them up by his Exhortations to practise what they had heard read he would never in very deed have thought
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
not God Yet doth he not affirm that the observation of the Sabbath was unknown to them but he grants that the Fathers were not justified by it which they also confess who hold fast the foresaid opinion confirmed to be true by a long series of authorities It was not therefore the purpose of the Reverend Fathers to define whether the Sabbath was simply observed of the Patriarchs or not Onely they affirm that by its observation they obtained not righteousness before God nor for that cause did they observe it as the Jews did contend in this question with whom the Fathers had to do And Tertullian is not to be expounded otherwise who attended this also that he might shew against the Jews that the Fathers were not justified by Circumcision the Sabbath or the works of the Law His words do testifie this For he sayes advers Jud. c. 2. He that contendeth that the Sabbath is yet to be observed as a medicine of salvation must teach that those who observed the Sabbath formerly are just c. and thereupon what were formerly objected do follow which in this manner being understood according to the scope of the Author without any injury to the words do make nothing against the observation of the Sabbath from the Creation especially whereas Tertullian himself as formerly we observed hath asserted that the Jews do confess that Gods resting on it did from the beginning sanctifie the seventh day The truth of which assertion Tertullian no where calls into question for if he had not taken it for true then he would not have granted it without a reproof in any wise for their sakes but would have used one or other interpretation either to avoid or clear that place out of Genesis 2. 2 3. which yet he no where does The sanctification therefore of the seventh day from the Creation for which the Jewes stood is granted by Tertullian out of whom it is fetch'd that there was the use of the Sabbath before the Mosaical Law which also Tertullian granteth must continue when that ceaseth Therefore in the second place I answer that these and the like places if any be amongst the Fathers which seem to intimate that the Sabbath was not observed before Moses are not so much to be understood of the Sabbath it self or the observation of the seventh day as of the Jewish observation thereof and its abuse to Justification before God for they contend either that for its observation eternal life befell not the Patriarchs or that it was not observed before Moses according to the Ceremonies wherewith it was afterwards celebrated of the Jews neither ought it to be observed after the coming of Christ which things are affirmed by none at all Thirdly In the foresaid testimonies the Fathers had to do with the Jews who obtruded the Jewish Sabbath on the Christians for which cause when the Fathers mention the Sabbath they speak of it somewhat dishonourably if we look at the Name and Ceremonies of the Sabbath but if we understand the thing it self i. e. the Lords day they have extolled the Sabbath with wonderful praises therefore when they plead against the Jewish Sabbath they altogether reject it but when they appoint it to be celebrated in the Christian manner they greatly honour it Fourthly The Criticks which are well exercised in the writings of the Fathers teach us that it is an usual thing with the Fathers while with all their might they decline one errour they oftentimes do either fall into another or seem in a certain sort to fall into it like Husbandmen as prettily the learned Rivet in Prolegom in Crit. saâ—r cap. 11. who labouring to straiten a crooked stick do sometimes exceed measure and bend the plant into a contrary and diverse form so they know it very often falls out with the most grave Fathers who peruse their disputations with their adversaries for while they contend with their enemies out of an earnest desire to smite them they have sometimes even struck their own companions St. Austins heat against the Manichees carried him from the explication of the Text and those things which he purposed to assert This thing Austin himself when he had finished his Treatise signified to Possidonius and others that dined with him So Possidonius relateth it in the Life of Austin chapter 15. And as the truth of this thing hath appeared in other questions so in this of the Sabbath For while Tertullian and before him Justin Martyr have declared the foresaid opinions about the Sabbath their work was with the Jews who as we said obtruded the Sabbath on the Christians as though without its observation none could obtain eternal life Which errour while the grave Fathers studied to shun they declare this opinion of the Sabbath if in the testimonies cited this was their meaning being observed all that time from the Creation until Moses in expounding of which opinion although they thought to smite the Jews yet considered they not how unwarily they wounded their own companions who to their power were diligent to defend the contrary whose opinions we have formerly recited in this Chapter Lastly None that is but meanly conversant in the writings of the Fathers can be ignorant that some more hard sayings do often occurr in them which unless they be expounded by other places in them are not easily to be admitted Chrysostom saith in his later Sermon De utilitate ex obscuritate prophetiarum in Savils Edition Before Christs coming faith in Christ was not required of the Jews which words without a candid interpretation are not to be admitted for if they be taken absolutely they agree not with the Holy Scriptures as appears from Hebr. 11. in which it is related that the Saints before the former coming of Christ did rely upon him by Faith and for their Faith are commended therefore the genuine sense of this place is to be found out of another place in his former Sermon pag. 652. where of the Jews he saith they looked for the Lamb of God to come that should take away the sins of the world of which the later place affordeth no small light to the Interpretation of the former In like manner are we to judge in examining the foresaid testimonies of the Fathers wherein the Sabbath is denied to be observed from the beginning of the world whose meaning is to be expounded from those Fathers in other places or from others that were their contemporaries If any therefore have a mind to find out Tertullians mind Adv. Jud. cap. 2. let him compare him with Tertullian adv Mercion lib. 4. cap. 12. where he shall find him acknowledging that the Sabbath was holy from the beginning We may judge the same of the other authorities which are cited whose sense is to be sought out either by other places of those authors or by other writers that were contemporaries with them The words of Irenaeus and Justin Martyr do roundly enough expound their scope as before we
Church when the image is removed Ruffinus contendeth for observing the Sabbath though not carnally or in Jewish delights To these let be added a place in Constit Apost lib. 7. cap. 37. which tells us that the Lords day supplies the room of the Sabbath All these things argue that the pious Fathers did not under the Gospel explode that precept in the Decalogue about the Sabbath and therefore sometimes under the name of the Sabbath which to them the Lords day is signified as we have seen chap. 3. For they yield that Christ fulfilled and not destroyed the Law by his coming and that Christians are to rejoyce on the Sabbaths festival and that the solemnity of this festival is grounded on the Command in the Decologue and seem only to stand for this that now it should not be in that manner celebrated of Christians that the Sabbath was amongst the Jews They celebrated the Sabbath on the seventh day and flinging off the weighty care of godliness gave themselves up to idleness and delights of this world but the Fathers taught that Christians ought not so to keep the Sabbath who should keep the first day of the week holy not carnally but spiritually For they judged it far better under the light of purer Christianity as after shall appear to labour on the Sabbath than to attend on the alluring pleasures of the world But though they abhorred the Jewish manner of observing the Sabbath yet they alwayes ordained one day of the seven as Chrysostom speaks to be bestowed in the worship and service of the common Lord of us all And therefore passing by the abrogating of observing the Sabbath in the Jewish manner being confirmed by testimonies both of Scriptures and Fathers Thirdly it remains to be considered what may be brought from the same fountains to assert the authority of observing the Lords day For it is most sure that the Apostle although he call back in the foresaid places the Church from observing the festival of the Sabbath in the Jewish manner doth not forbid Christians all observing of every day otherwise the Apostle himself had given an offence to the Church in keeping the Lords day with a Church which it appears he did Act. 20. which to think of him the candour of a Christian mind will not admit Therefore we doubt not but by the Apostle's sentence whom we believe did not ordain it by that ordinary power which yet continueth in the Church a certain day is to be employed about spiritual labour otherwise the Church had not met at a stated time in the dayes of the Apostles And whereas a certain day is appointed whereon weekly Divine worship is to be attended only that neither diminisheth nor abolisheth Christian liberty it only directeth Christians that their minds fluctuate not in observing it which is not to destroy Christian liberty but rightly to instruct Christians in the use thereof the better that they miss it not in performing service to their God Now for the weekly conventions of the Christian Church no day was deputed of the Apostles but the Lords day the first mention whereof in their writings we meet with is Rev. 1. 10. where John saith that he was in the spirit on the Lords day And although that be the first time that it 's mentioned in the Scriptures under that appellation yet might it before John writ the Revelation be known in the Church by that name No Evangelist before St. John called Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Word yet the same author being witness In the beginning was the word Joh. 1. 1. So that day doubtless was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day before not as by some new institution which lately was established in the Church but as a thing well known to the Church otherwise he would not so have named that day without farther explication but that he knew for certain it was named in the Church by that agnomination Which shews that the Lords day was celebrated in the Church before that John was in the Spirit Neither could the Lords day be so solemn throughout all Churches in John's time but that all the Apostles before him had dispersed abroad this Doctrine Secondly it appears from Scripture also that this day was by Apostolical ordination destined to the collecting of almes 1 Cor. 16. 2. Where he gives order that upon the first day of the week every one should lay by him in store the Collection for the Saints of which he had spoken in the former verse The primary intention indeed of that place is to give order about the collections made for relieving the necessity of the poor but since he orders that they may be made on the Lords day there is no doubt but he changes them to celebrate the day it self For whenas he requires the end why should he not also prescribe the means directly conducing to that end without doubt the effect which was on that day to be performed presupposeth the day it self and in commanding the end the command of the means is alwayes included without which we obtain not the end To Chrysostom that searches out the causes of this Apostolical ordination that time seems very commodious to exercise mercy on First because the mind being free from labours it is more easily perswaded to commiâ—eration And secondly because the communicating of celestial holy things being had on that day will strongly provoke men to the duties of mercy Tertullian and Justin Martyr do testifie that almes were collected on that day doubtless by authority of the aforesaid Apostolical ordination which they had laid by them in store till this day as we have seen in the second chapter These collections were by the Christian people observed of their own accord as pledges of piety as Tertullian which Iustin Martyr affirms in his second Apology were on the Sunday deposited with the President out of which provision was made for pupils widows and those who were in want through sickness or any other cause Thirdly it also appears by the Scripture that on that day assemblies were held for hearing the Word and administring the Eucharist which are chiefly to be counted amongst the sacred offices of holy dayes St. Paul as in the second Chapter although he abode seven dayes at Troas we read not that the Disciples met to break bread but on the first day of the week Whence it is collected conveniently that even then the Church had on that day solemn conventions to perform the sacred exercises of Religion on in the preaching of the Word and administration of the Sacraments neither did this custome grow out of use with the succeeding Church as after when we shall treat of sanctifying the Lords day we will shew but the devout preaching of Gods Word being happily begun on that day by the Apostles Acts 2. 1. was ever after continued at the same time to the honour of God and
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
have been made for us unworthy creatures for afflictions for recreations for Hell for punishment for the Kingdom of Heaven We pray thee preserve our soul holy having a pure conscience and to make our end worthy thy clemency Thou that hast so loved us as to give us thy onely begotten son vouchsafe us to be worthy thy love Give us wisdom in thy word and in thy fear O onely begotten Christ inspire us with thy fortitude Then that hast given for us thy onely begotten and sent forth thy Holy Spirit for the remission of our sins if we have willingly or against our will sinned pardon it and impute it not to us Remember all them that call upon thy name in truth Remember all that wish us well and ill For we are all of us men And then having added a Prayer of the faithful as it were for a certain conclusion and winding up for all persons he having made this Prayer here he ended And thus he The aforesaid Prayer was rehearsed in Chrisostom's presence but where or when it is not evident out of the fore-cited place It seems to me without prejudicing others to have been recited by one that was entring upon a Treating out of the Word of God especially since he calls him by whom it was used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a holy man And secondly he used this Prayer when he begun to speak for before it he said nothing Thirdly Chrysostom speaks of his frequent using it when he himself was also present but Laicks had never liberty to pray frequently when any of the Clergy were by much less when St. Chrysostom was present who yet confesses that he heard him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. so to pray Fourthly the whole form of the Prayer shews plain enough that it was used publickly for whetherfoever he give thanks or petition God in it he pleads not only his own cause but others and alwayes speaks in the plural number Fifthly he seems to speak it with respect had to the Word for he begs for wisdom in the word Lastly he said nothing before he used it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it is not credible that the men of that age did in their ordinary discourses burn with such an ardency of zeal towards God as that they would not begin them without premising Prayer to God These things perswade me to believe that the aforesaid Prayer was used publickly at the Treating upon the Word but let the wise judge Basilius M. shews that Prayers were wont to be said by the whole assembly after that the President went up into the Pulpit to teach or expound any thing out of the Scriptures for he makes this the beginning of his Sermon I need the Prayers of them that love the Lord that by the grace of the good God and his Christ the holy and good Spirit may admonish and teach us those things it hath heard from the Lord and may direct our mind into the way of peace and into found words to the edifying of faith Basil de Baptism Austin useth the same preface when he begins his fifteenth Sermon De verbis Apostoli Cyprian spoke not only the words which came from the fountains of the Scripture but with the words he joyned Prayers and requests to God that both for himself and his auditors he might both open the treasures of his Sacraments and also that he would give strength to supply them with what they should know These things shew that the Blessed Martyr at his Treating out of the Scripture did pour out Prayers to God that what he said might be useful both to himself and his hearers for without Gods mercy all the watchfulness of a Pastor is in vain Therefore did Cyprian adjoyn Prayer to his Treatises to implore the mercy of God that what was heard might turn into deeds Yea Austin judges that Prayer is so necessary to him that is to treat upon the Scripture before he begin that work that none in his opinion ought to teach them before he pray and that at the same time before he let loose his tongue to preach he lift up his thirsty soul to God that he may cast up that which he hath drunk in And afterwards cap. 30. Let him that is to speak to the people pray that God would give good words into his mouth c. And what Augustine required of other Doctors with great devotion he performed himself in that he earnestly begged of God when he spoke to the people that he might utter what was true and suitable in his Sermon and what the hearers might understand and what they might believe 2. When the Prayer was ended they entred upon the Treatise and they were usually wont to preach to the hearers out of the Lessons of Scripture which were then read Tertullian saith that the Lessons of Scripture were rehearsed in the assembly as the quality of the times required either to forewarn or to call to remembrance that is they applied the Scriptures that were read to the quality of the times So sayes Justin Martyr the President instructed the People with his oration to imitate those things which were read in the Records of the prophets and Apostles ap 2. Ambrose applied the History of Job and prophecy of Jonas as he read them to the use of his hearers August Tract in Joh. c. 12. 13. and the same appeareth every where from those Treatises Origen saith that he intended briefly to admonish his hearers of those things that had been read Hom. 8. in Levit. Athanasius saith in the beginning of his Oration De Semente We have heard now how Jesus went through the corn fields and how he healed the withered hand wherefore ◠think it convenient if we discourse a little upon the Lesson in the Gospel Sometimes they also did interpret that place of Scripture which the people were greatly desirous should be explained unto them which the words of Basil M. who was about to make a Sermon to the People on Christs Baptisme do testifie For he saith that he entertained with a ready mind their pious admonition in Christ about the most glorious baptism of Christ and acknowledgeth that he will be very ready to speak of it according to his ability Thirdly in their Treatises they lookt to this that what was read should be applied to the peoples use So Tertull. ap c. 39. Justin Martyr Apol. 2. saith that the President did exhort the hearers to the imitation of what was read and not without reason for to preach is according to Isychius in Levit. lib. 2. c. 9. to exhort the people Origen contra Celsum lib. 3. affirms that the Christians expounded the Scriptures as they read them that they might exhort the people to piety towards God and unto other virtues Ambrose also accommodated the Scriptures as they were read to the present use and edification of the people partly by teaching and partly by reproving
rather than the later because the cited words of the Canons do ordain what forms of prayer they should use whose office it was to perform acts of Religion when they stood at the altar So Conc. Carthag where they that were to Treat stood not the Bishops seat who did interpret the Scripture was in the midst of the Church as we have formerly shown This therefore was ordained by the Fathers lest as Hereticks increased and spread their Heterodox opinions the Christian people who did not well enough attend their practise should be imposed upon by Hereticks Canons were established because in that age especially every faction did spread abroad certain forms of Prayers and Psalms by which when they were met together they might allure unto them men that were not well enough exercised in the faith but unwarily embraced their dreams as Historians report it fell out in Chrysostoms age not long after the aforesaid Councils were held That I say these mens endeavours should be prevented lest Hereticks should spread abroad Forms of Liturgies not agreeing with the Doctrine received from the Apostles it was ordained that in publick Liturgies which were not to be prescribed by any one man none should have liberty to use any forms of Prayers but what were either formerly in use namely before the mists of Heterodoxisme had obscured the shining face of truth or had been approved by the most judicious brethren or lastly confirmed by the authority of some Synod The very words of the cited Canon do declare that the Mileritan Fathers do speak of such Prayers Let the place be seen it is extant in the first Tome of the Councils pag. 600. Moreover it appears that this was the cause of those Canons by the condition of the times in which they were ordained For at that time the Church was grievously sick of the wounds both of Arrianism and Pelagianism And reason it self perswades not to restrain the cited Canons to the Prayers which were conceived by him that Treated to the people For those were to be conceived alwayes as the necessity of the Church did require as formerly Tertullian taught us for which cause they could not alwayes be the same but were to be varied pro re nata and as the necessity of the people for whom the Treater was to offer the sacrifice of the lips to God required On the contrary if the Canons speak of the Treaters prayers then this is worthy observing that the Grave Fathers in those sanctions did not intend to prescribe lawes for all and every Treater in the Prayers he was to conceive but onely for those who were not well instructed in Religion for they speak of some who name the Father for the son or the son for the Father and who had written out Prayers to themselves from some other So Conc. Carth. where above they ordain lest the less exercised in Religion should be imposed upon through the fraud and deceit of others that they conferr with their wiser brethren about the Prayers they had written out before they uttered them to the people The same is also to be said to the Mileritan Canon wherein it is provided that nothing be composed against the Faith either through ignorance or less care And yet by those sanctions the more instructed of the brethren are not restrained to Forms of Prayer unless they be approved by others We read that certain prayers were prescribed by Constantine the Great to his Guard which they used on the Lords day yet none will thence conclude that other Christians were to put up no Prayers to God but what were commanded The cited Canons are therefore to be understood either of Liturgy Prayers or of the Prayers of the Treater unfit through ignorance to conceive Prayers and of no others Fifthly in their Prayers conceived after this manner they prayed to God for things just honest and meet to be heard Arnob. cont Gent. lib. 1. And these they asked for all mens sakes not only for familiars but enemies for Emperours and Subjects and in their prayers they seriously pleaded with God for all others so Arnobius lib. 4. For themselves and all every where as Justin Martyr Ap. sec For the Emperours health as Tertull. apol cap. 30. For their offices for their worldly state and peace Tertull. ibid. And especially for the Church because the whole people of Christ are one Cypr. de Orat. Dom. Sixthly these Prayers were conceived in a known tongue Origen instead of all will teach us this who writeth against Celsus a froward adversary of the Christian name Contr. Celsum l. 8. where he lets all know that the right Christians did not in their prayers make use of the usual names of God in Holy Writ but the Greeks prayed in the Greek and the Romans in the Roman and every one in his own Language and praised God according to their might and the Lord of all Languages heard them pray in all Languages understanding them as well when they spake in divers as if they all agreed in one Language that I may say so and as men of one voice Where he teaches us that Christians in what place soever they lived did in their Prayers use no other than their vulgar idiom Seventhly it will not be far from our purpose to add something of the posture of the body in conceiving of prayer Where in the first place it will be worth our noting what Austin excellently observed there is no prescript posture how the body should be ordered in Prayer only that the Soul being present before God that it perform its devotion And he addeth that some prayed standing some kneeling and some lying prostrate Justin Martyr relates that they prayed standing Apol. 2. When we stand saith Cyprian we ought with watchfulness and with all our hearts to apply our selves to prayer But we read that Prayer was used to be made to God upon the knees more frequently and it appears that this posture or rite in Prayer was most ancient and common in all ages Clem. Alexand. Strom. 7. saith that they fell down upon the earth when they paryed The Christian souldiers are said kneeling on the ground as it is usual with Christians when they pray to compose themselves to offer up Prayers to God in Euseb Hist. 5. c. 5. Arnobius also affirms that Christians when with joynt Prayers they worshipped God they were prostrate or as afterwards when they prayed they fell upon their bended knee The Church saith Epiphanius in fine Panarii commandeth Prayers to be made with all diligence and with kneeling on set dayes But on the Lords day in memorial of the Lords Resurrection they worshipped not on their knees and anciently they rejoyced in that immunity from the Passover till Pentecost So Tertullian Just Mart. q. 115. Which custome being in some places decayed the 20th Canon of the first Council of Nice hath ordained to be kept every where although St. Paul prayed kneeling