of mind that the State of his Kingdom waxed worse and that he fought with unhappy success against the Goths the source of so great an evil being a little more deeply sought out he reproved the Bishops which sed not with Gospel Doctrines the people committed to them who by their profligate manners stirred up the wrath of a revenging God against him to prevent which evil for the future it was ordained in a Council That the Lords day should be kept religiously The pattern of this most Christian King while the victory in this our age inclineth to the enemies perswades us devoutly to keep the L. day solemnity for which we have â—ought unsuccessfully almost these twenty years against the enemies of our liberty that have roared in the Churches of God to our great sorrow When we count the causes of this will why should we not apply our minds with Gunther amnus to bewail the heynous violation of the Lords day and with the ancient Fathers who observed that the Lords day was not reverently kept ordained That first of all the Priests then Kings and Princes and all the Faithfull should chiefly see to it that the due observation and Religious Devotion of so great a Day now in so great a part neglected be hereafter for a sign of Christianity more devoutly exhibited and that the Christian Magistrates excellency be humbly desired of the Priests that in honour and reverence of so great a Day all may be put in fear that men presume not to keep markets do their own pleasure and works on this Holy and Venerable Day For when this solemnity is either taken away or neglected there is no more hopes of the other parts of Religion than there is of the bodies safety when the head is cut off Neither can there be used a more excellent remedy for curing the other malady than the holy observation of this Festival for the zeal of Religion waxing cold and purity of holy Doctrine being obscured what will be more fit to heal errours and stirr up the languishing strength of zeal than that an entire Worship be offered up both publickly and privately to God on this day while the holy Word of God is piously preached attentively heard the Sacred Mysteries devoutly and according to Christs institution celebrated Prayers poured into the hearts of the Faithful by the Holy Ghost are with all humility offered up to God Sacred Hymns sound in the Church with a godly joy the afflicted members of Christ and the poor provided for bountifully by the rich and those that are sound in mind do mercifully comfort them that are sorrowful These are those exercises of the Lords Day which will uphold Religion when it is falling which if they be religiously observed of the Church every one seeth how great an access will be made from thence to the Christian Religion which we all profess And these are the things Most Holy Church of Christ which in this elaborate Treatise I do not utter foolishly of my self but humbly offer all things to Thee as they are taken out of the Holy Scriptures where they afforded me any light in discussing of this dispute and the lights of purer Christianity not because as sometime Chrysostome Homil. post prioris exilii reditum Thou stand'st in need of my Doctrine which indeed I acknowledge to be but small but that I might testifie my good will to thee and that at length thy natural Sons to whom Religion is both their care and their pleasure may in some sort see what works they are to attend on that Day and from what to abstain and with what authority the institution of this solemnity is supported With Gods assistance I will briefly shew from the Holy Scriptures and Fathers of better credit asserting all these things Thou hast therefore most Beloved Mother the purpose of my mind in sending forth this little work Do thou then of thy humanity to thy friends pardon the mistakes how great soever they be in collecting these things and take in good part the slenderness of my wit which endeavoured according to its power to benefit chiefly thy natural sons that sojourn in Germany which I love upon many accounts This doth he humbly ask of thee Who loves Thee and Thine with a sincere Love in Christ Theophilus Philo-kuriaces Loncardiensis AN INDEX OF THE CHAPTERS BOOK 1. THe Preface in which first is propounded the Scope of this Treatise Secondly is shewn why we meet with more things about the duties of the Lords Day in the later than in the former Councils Thirdly how far the Church at this day may be obliged by the authorities of Provincial Councils that ordain these duties although some things of lesser value be put among their Canons Fol. 1. Chapter 1. That to the solemn Worship of God a determined time is necessary Concerning the Assemblies of the Apostles and how they were present in the Jewish Synagogues on the Sabbath day 1. Chap. 2. The ordinary time observed for celebrating the publick worship of God after Christs death was the Lords day solemnly used by the Christian Church in the very Apostles age Three Texts of the New Testament namely Acts 20. 7. 1 Cor. 16. 2. and Rev. 1 10. are briefly weighed 14. Chap. 3. After the Apostles death the Church met upon other dayes than the Lords The antient Christians observed the Sabbath not as an holy day the differences between the observation of the Lords day and Sabbath How Constantine the Great ordained the Parasceve to be observed Anniversary Festivals were not celebrated with that solemnity as the Lords Day Anniversary Festivals not to be preferred to the Lords days anciently they bowed not the knee on the Lords Day 30. Chap. 4. The chief of the Fathers make mention of the Lords day solemnity the authority whereof depends not upon the Emperours Constitutions When it was first ordained that Judges should cease from hearing Law-suits on the Lords day the Christians were punished for observing it VVhat it is Dominicum agere 52. Chap. 5. The reason of observing the Lords Day It 's called the first day of the week by the Evangelists and Fathers and the Lords day Sunday also and why the Sabbath and Christian Sabbath VVhy the Fathers used so seldome the name Sabbath VVhat Synaxis may signifie with the Ancients 66. Chap. 6. The whole Lords Day is to be sanctified to God and not onely some part thereof 77. Chap. 7. The ordinance of the Lords day is not properly to be reckoned amongst unwritten Traditions It was instituted of Christ by the Apostles The Apostles prerogatives above other Ministers of the Church the things ordained by the Apostles are of Divine right 90. Chap. 8. In the compass of a week one day was sanctified from the beginning of the world This is affirmed by Jews and Christians How Adam had need of the Sabbath Mention of a seventh day observed amongst the Heathen The authorities are weighed wherein the observation
ordained that what sometime the Priest Abimelech asked of David 1 Sam. 21. 4. that should 〈…〉 done by Christians on the Lords Day So in the Council of Friuli Can. 13. this is reputed by some for a trifle Concerning which thing it yet troubled not St. Paul to make a Canon for the married in case of Prayer and Fasting 1 Cor. 7. 5. Put for that part of Friuli's Canon wherein it 's ordained to abstain from our Wives on that day whether it was added by the Fathers or foisted into the Canon by some Sciolist on the Marginal explication of a Carnal work I dispute not I onely assert this if it be their grief that trifles repugnant to the Word of God are obtruded on the Church of Christ in this I commend and accept very well their temper who set at nought whatever point is dissonant from the Holy Soâ—iptures however approved in the judgments of many men but if under the name of trifles as they call them they shall reject those Canons that contradict not the reverend authority of writers I cannot approve their fact in this at least I would be taught this thing of them which they may find out by the whole huge Volume of Councils All the things therein ordained are not approved now adayes by all and yet those Councils are not therefore rejected by wise men Some things enacted in the first Council of Nice which have come to our hands if the authentick acts of the Council have not perished through the injury of time or cunning of the Arrians are over orude which savour not of Athanasius Ofius or Paphnatius's wit and other approved Fathers which were present at the Council and which things are now also antiquated shall we therfore judge all things in the reverend Council which hath so many witnesses to be rejected far be it from us In that Council also it 's ordained that there must be no bowing of the knees on the Lords Dayes or from the Passover to Pentecost in pouring out prayers to God Perhaps there will be some that will think this ordinance worthy derision rather than observation who will not yet for that cause reject the Council Once in a Council at Trulla Spiritual affinity as they call it was forbidden yea there we read an injunction for the fifth Canon says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for avoiding ridiculous jesters and other spectacles at any time but at this day they esteem it a trifling Canon who judge those tumblers to be rejected not alwayes but even on the very Holy day do permit Christian people to be present at the childish arts of tumblers when the publick exercises of Religion are ended and yet they refuse not all the Canons of that Council I can bring forth many more other examples of Canons determining small matters but I 'le spare this labour At least I add but this when in Provincial Councils of every Province Questions were handled Conc. 1. Constantinop Can. 2. T. 1. p. 510. and nothing was brought to the General Council but what could not fitly be determined in the Provincial it was needful for the Fathers to determine of the propounded questions of what kind or weight soever they were and so if any minute things which by some are reckoned trifles do occurr in the Canons they are rather to be ascribed to others who propounded them to the Fathers assembled in Council than to them determining of them These are the rocks which in the following Treatise by Gods help shall be more clearly explained in their places of which things most courteous Reader I judged it expedient to admonish thee before I dismiss thee to read it over lest in any place thou be at at a stand In which things having briefly prefaced by Gods assistance I hasten to my purpose THE Lords-Day THE FIRST BOOK In which is demonstrated the Solemnity and Antiquity of the Lords Day CHAP. 1. That to the Solemn Worship of God a determined time is necessary Concerning the Assemblies of the Apostles and how the Apostles and other Christians were present in the Jewish Synagogues on the Sabbath Day THat some certain time is to be assigned by Divine Institution on which men ceasing from common affairs are diligently to bend themselves to Divine Worship for Gods glory and the Churches good although no Religion be placed in Holy-dayes I think to be without controversie the custome received amongst Nations of all Ages that namely at a stated time and upon certain dayes all should meet to invocate and worship that Deity which they took for their supreme doth witness this and reason it self doth require the same Conventions also for performing exercises of Piety were alwayes used by the Christian Church in which said exercises it practised what pertained to godliness and the worship of God for which cause the Apostle Heb. 10. 25. allows not of that readiness in Christians to forsake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. that coming to the Synagogue or meeting together and if Christ disdained not to come himself to the Temple and the Jews Synagogues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 4. 16. 1. As his custome was who will he be that shall think the places dedicated for the Churches assemblies are not to be gone unto by Christians But the necessity which Chrysostom at large decyphers de verbis Isaiae of these Assemblies of which more afterwards being admitted we must at this time briefly enquire out the fit season without which the exercise of Divine worship cannot fitly be acted in them for holding of them for the best sign of the time which was solemnized by the Church must be observed from the publick conventions which were held for performing of the Duties of Religion The time assigned for Divine worship amongst the ancient Christians was either extraordinary or ordinary solemnly to celebrate the extraordinary time they were called upon only by an extraordinary occasion when it sell out so while the Apostles were living Luke tells us Acts 12. that many were gathered together in Maries house during St. Peter's imprisonment and for his sake poured out Prayers continually 10 God the occasion of which convention was extraordinary yet did they not therefore intermit the ordinary time of meeting the ancient writers do also witness that such were the meetings of the Christians after the Apostles times when a just occasion was offered who as often as persecutions or publick calamities sell out they then joyned Prayers in their meetings congregated on that occasion and so as it were by making a band in their Prayers to God they compassed him about as they prayed which thing we read was done by the Apostles and Church Acts 4. 23. 31. When the Elders of the People forbad the Apostles they should not preach Christ the Church poured forth Prayers to God The ordinary time for the exercises of Piety was at which they attended Divine worship upon a stated and determinate day to
meetings in those dayes when they could But the Church being wonderfully increased and daily corroborated in the Faith by the frequent preaching of the Apostles it appeareth by the History of the Apostles travels recorded by St. Luke that the Christians where-ever they lived were wont to meet upon set dayes to handle Religion to prove its truth divers examples are ready in the Acts of the Apostles and their Epistles in which the celebrating of their meetings is usually denoted by these phrases meeting together to hear the word of God Acts 13. 44. coming together to break bread Acts 20. 7. to come together 1 Cor. 11. 20. ministring to the Lord. Acts 13. 2 c. they are said sometimes to meet in the Temple Act. 2. 46. Sometimes other Christians than the Apostles were at the Jews Synagogues because there the Apostles preached Christ to the Jews and therefore other Christians also resorted thither that they might hear the Apostles teaching Act. 5. 12. That the first Christians were sometimes present at the Jews Synagogues on the Sabbath day is granted the Holy Writ being witness hereof Acts 13. 14. also Acts 17. 2. it 's said the Apostle as his manner was went in unto them and three Sabbath dayes reasoned with them out of the Scriptures c. but not to solemnize the Sabbaths after the Jewish manner from whose observation the Christians and that by authority committed to the Apostles from the Lord were far enough off especially when Paul himself could most severely reprove the Colossians and Galatians because some amongst them stood for the Sabbath and other feasts of the Jews but because they then had obtained a good occasion of communing with the Jews being met together that their readings of the Law and Prophets being finished in the Synagogues they might preach the Gospel with more fruit in such a concourse of men which upon other dayes they could not so easily obtain and for no other end as from the alledged testimonies is evident Which things let the Reader seriously weigh with himself For at what time or in what place soever they could speak with the Jews they set upon them and preached the Gospel to them Therefore both on the Sabbaths and other dayes as well in the Synagogues as when they were met other where the Apostles were not wanting amongst the Iews in the office of preaching When they had tarried certain dayes amongst the Macedonians because no fit occasion for preaching the Gospel was offered as the circumstances of that place teach which the Apostles every where greedily sought after they preached Christ on the Sabbath dayes out of the City by a River side to the women which resorted to publick Prayers according to their custome St. Paul hastened to keep the Feast of Pentecost at Ierusalem only because he might have many of the Iews living dispersedly in divers places of the world there gathered together with whom he might treat about Christ and so the preaching of the Gospel by them returning home might be made famous through the world So thinketh Chrysost who sayes What means that haste of his he speaks of Pauls hasting to the Feast it was not for the Feast but for the Multitude Afterwards he sayes He made haste to preach the word It 's granted therefore that the Apostles and other Christians in those first times were present at the Synagogues of the Iews yet although they met with them on the Sabbaths they are not read in the Scripture to meet on the Sabbath dayes apart from the Iews and by themselves Neither do we read that this was done of them with an intention to solemnize the Sabbath or have a worship common to the Iews which was not lawful to be done St. Paul sometimes disputed in Areopagus Act. 17. 19. and the Schools of the Heathen Act. 19. 9. In which the Schoolmasters were wont to explain the names genealogies fables and histories of their gods to observe their Feasts and instruct their Catechetae in their rites Yet no man will thence conclude as Mr. Eaton well observes that because he was present in their Schools he did observe the Heathens feasts and worship their gods In like manner the Apostles must not be said to have observed the Jewish Sabbath although they had divers disputations thereon as the concourse of the Iews gave them occasion Moreover if the Christians had observed the Sabbath then Justin Martyr had satisfied with little ado Trypho the Jew that counselled him to observe the Sabbath For it had been enough for Martyr to have answered the Iew that the Christian Church did observe the Sabbath Yet this he grants not but that blessed Martyr plainly denies that the Jewish Sabbath ought to be observed by the Christians The same do other Fathers against the Iews as we shall see afterwards Lastly we read not that the Apostles were alwayes at their Synagogues For it 's said Act. 19. 9. when the Iews hearts were hardned at Pauls Doctrine first Paul himself departed from them neither is he ever after read to enter into their Synagogues Besides he segregated from them the Disciples that embraced the sounder Doctrine lest as it 's in the Proverb the sick cattel should infect the sound Therefore as long as they conceived any hope of converting the Iews they neither declined their company nor Synagogues But when they observed that they rose up against the sound Doctrine of the Gospel with an obdurate heart they forthwith forsook them neither are they read in Scripture ever after to enter into their Synagogues any more CHAP. II. The ordinary time observed for celebrating the publick worship of God after Christs death was the Lords day solemnly used by the Christian Church in the very Apostles age Three Texts of the New Testament namely Act. 20. 7. 1 Cor. 16. 1 2. and Apoc. 1. 10. are briefly considered AFterwards when the Christians had no dealing with the Iews we read that they met by themselves in the Apostles age and that on the Lords day to exercise the offices of Piety and Divine Worship But for the period of time in which at first they held these conventions by themselves apart from the Iews there 's nothing occurrs in Scripture and divers dispute about it Passing by whose dispute it plainly appears in the Holy Scripture that the Lords day while yet the Apostles were alive was destined for the publick meeting of the Church There are three Texts of the New Testament namely Act. 20. 7. 1 Cor. 16. 1 2. and Apoc. 1. 10. in which there is plain mention of that dayes celebrity on whose most grave authorites the religious observation of the Lords day by the common suffrage almost of all Divines doth chiefly rest Yet all Interpreters agree not amongst themselves in their Expositions of them and no wonder since to all it is not given presently to hit upon the sense of what is delivered in the Scriptures but to some that
called did occurr therefore since he tarried there but only for one Sabbath it cannot be said he preached to them on one of the Sabbath◠neither is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as divers observe ever read in the New Testament for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It follows therefore from thence necessarily that Sabbatum should be taken for the whole week and then on one or the first of the Sabbaths will be all one In which sense that phrase occurrs else where as in Mar. 16. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. very early in the morning the first day of the week as in the ninth verse of the same chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there the Evangelist expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. one by the first And so the Greek Fathers next the Apostles times interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Martyr Dial. cum Tryph. sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. One of the Sabbaths remaining the first of all the dayes according to number the spaces of all the dayes being run again into a circle is called the eighth and remaineth the first as it is p. 201. Chrysoft Hom. 43. in Act. Apostol expounds one of the Sabbaths by the Lords Day So Hieronymus Nor otherwise Augustine Ep. 86. One of the Sabbaths sayes he was then called that day which now is called the Lords which is more plainly found in the Gospel Some also by breaking of bread understand a private banquet not the Lords Supper of which doubt this seems to be the cause In that age the Christians meeting in the Church did sup together and also received the H. Eucharist and so both tables the common and sacred were joyned together as Chrysostom teaches Hom. 26. in 1 Cor. Upon set dayes they made common tables and when the assembly was ended after communion of the Sacraments they went to eat and drink together And hence it was as Chrysostom thinks that they Acts 20. 7. met to break common bread because when the communion was celebrated the common table followed and Chrysostom affirms in the beginning of that Hom. that the day on which they met was the Lords and that all things that there were done were joyned to preaching But the breaking of bread in the foresaid place is to be expounded of the Holy Eucharist for there were sundry there and Paul took bread not at Supper time but mid-night In that Text therefore the duties of a Christian Sabbath such are an holy assembly breaking of bread or admistration of the Lords Supper preaching of the Word devout Prayers c. are read to be performed of the Church on that day which holy duties were not performed of them on another day otherwise Paul having stayed there the space of seven dayes could not have deserred them to this day especially when he was to depart the day following neither doth Luke affirm the Apostle to have proclaimed this meeting of the Church as extraordinary because he was to depart the day after but he teacheth that the Church met namely as it was wont to break bread and not to take leave of the Apostle and St. Augustine consesses that Pauls departure was the express cause of continuing his speech because he desired sufficiently to instruct them The received custome therefore of the Church and not the blessed Apostles departure from Troas gave occasion to this assembly For he stayed there seven dayes not so much for the Eucharist as waiting for the Lords Day Whence it appears that that Text shews that the Apostolical Church kept solemnly the Lords Day in the publick exercises of Religion But upon what authority the Christians met on that day we will afterwards examine here it 's enough for me only to demonstrate that they did meet on that day The second Text out of which the celebration of the Lords Day is shown is 1 Cor. 16. 1. 2. Now concerning the collection for the Saints as I have given order to the Churches of Galatia even so do ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. upon the first day of the week c. The former place taught us that the Apostle Paul did celebrate the Lords Day with the Church this that he commands it to be celebrated by the Church And his practise is not here only recorded but here is mention made of his Apostolical ordination about that thing Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken distributively for upon the first day of every week In which Apostolical command nothing is commanded the Church of Corinth which is not also required of the whole Church of Christ according to the golden rule of Tertullian very profitable for understanding of the Scripture Some things saith he uttered specially are to be understood generally which rule cannot but have place in this Text because what things the Apostle writ to the Church of Corinth the same belong to all that call upon the name of Christ in every place he himself being witness 1 Cor. 1. 2. Moreover who will deny that all who have given their name to Christ are bound to relieve their necessities For you must not think sayes Chrysostom that these things were written to the Corinthians alone but to every one of us and all that shall be after us Let us do therefore as Paul prescribes us and let every one of us lay by him at home on the Lords Day the Lords riches i. to be employed for such use as the Lord hath prescribed and hereupon let it become a low and immutable custome c. Therefore in Chrysostoms judgment the Apostle applies the manner of the Church in collecting almes on the Lords Dayes for the benefit of afflicted brethren which were then at Hierusalem which office of Christian Charity although no brethren liv'd in that place ought not to be omitted of Christians but in Chrysostoms opinion is to be established by an inviolable law for ever as it was done even as it appears by Justin Martyr and Tertullians Apologies in the succeeding Church I only add this Although a general law for making collections on that day to the use of the poor be set down by the Apostle yet they that at this day do it at other times must not be judged transgressors of the Apostles law That kind of collection was not so affixed to the Lords Day as it could not be done on other dayes although a peculiar reason was in it why they did rather on that than another day namely for the Church-assemblies held at that time and no time as Chrysostom witnesseth which we shall see afterwards is more fit to perform that office on than the Lords Day Others again set to another Engine by which they oppose the usual interpretation of the Apostles foresaid phrase and contend that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie every day of the week singulam Sabbatum This they assert not because it 's the probable construction of the Apostles words but that they might
elude if they could the genuine interpretation received every where of the Church But whoever shall weigh with himself the blessed Apostles purpose who did studiously provide that his ordinances should not be a burden to the Churches of Christ which in those dayes for most what consisted of men of an inferiour condition will not easily admit that the Apostle did so ordain that collections should be made daily neither is it like that he should ordain that these should be gathered on every Sabbath properly so called since when the Apostle was present at Corinth the Christians could not meet in one place much less after his departure from them was it safe for them to frequent the Jewes Synagogues on the Sabbath day Let that place Act. 18. 17. be consulted Lastly neither must we believe that the Christian Corinthians did hold their publick meetings on the Sabbath day amongst themselves since they were held on the Lords dayes in every place neither is there extant any testimony in the whole Volume of the Scriptures by which it can be shown that the Christians kept Sabbath-day meetings among themselves or apart from the Jews Therefore the received Exposition of the Apostles words is to be retained namely that the Apostle did ordain in the Church of Corinth yet when they met for Religion weekly as the Lords dayes returned almes should be collected for the poors use and they seem privately to have laid aside what their condition permitted to bestow for the comfort and relief of the poor and that which was thus laid aside they kept with themselves till the first day in the week at what time they deposited it with the Rulers of the Church for the poors use He that shall more considerately weigh the Apostles phrase may well enough see this was his meaning for he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. against the first day in every week or when the first of every week comes so as is said amongst the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Water ready for washing ones hands In like manner the Almes which were privately laid aside of every one were deposited on the first day of the week for the help of the needy and then when the Church met are said to be gathered because their collection was made of those who privately had laid them aside on the Lords day or or first day of the week Le◠admonished his hearers because on the Lords day there should be a Collection toprepare themselves for a voluntary devotion and that every one according to his ability might have fellowship in that most sacred oblation from which testimony one may easily gather that the Christians laid aside by themselves their Collections against the Lords day which then they deposited with the Rulers of the Church to be bestow'd Although Chrysostom thinks that the people reserved their almes laid aside on the Lords day till the Apostle himself came to whom they should be brought in but the former exposition doth more agree with the custom of the Church The third place is Rev. 1. 10. where there is had express mention of the Lords day out of which almost all Writers fetch the custome of the Lords day solemnity from the very Apostles time For the Lords day as we see is expounded by as well ancient as late Interpreters of Scripture to be the first day in the week and some new expositions of that phrase which cannot stand with the signification of the Lords day in the Evangelists themselves and some famous Writers next the Apostles age are solidly resuted by divers and therefore omitting them we set it down for a certain that in the Apostles age that I may use Ribera's words on Rev. 1. the solemnity of the Sabbath was changed into the Lords Day being consecrated by the Resurrection of our Lord. For it 's not once that it appears from Scripture that the Apostolical Church kept solemn the Lords Day by celebrating the Supper preaching the Word and collecting of Alms in which the true manner of solemnizing it doth consist Yea the history of the Apostles travels lets us know that the Christians of that time held not their ordinary meetings but upon the Lords day He that shall teach the contrary confiding in Scripture authority I will freely hear although after the Apostles death the succeeding Church in some places as afterwards we shall see kept their meeting on the Sabbath dayes In the mean time we find that the Lords day in the Apostles age the sacred records attesting the same was solemnly observed Which thing was first to be proved by us CHAP. III. After the Apostles death the Church met upon other dayes than the Lords The ancients observed the Sabbath not as an holy day The differences between the observation of the Sabbath and Lords Day How Constantine the Great ordained the Parasceve to be observed Anniversary Festivals were not celebrated with that solemnity as the Lords Day Not bowing the knees on the Lords Day Anniversary Festivals not to be preferred to the Lords Day NOne who will diligently look into the gravest writers of the following ages shall be ignorant that after the Apostles were dead the Church did in all Nations celebrate the Lords Day which that it may more plainly be known to all we must know as I said in the first Chapter when the Apostles were translated to Heaven the number of dayes on which ordinarily the Church-meetings were had received an increase For while the Apostles were alive the Christians ordinarily held their meetings on the Lords dayes only but afterwards the ordinary time for performing the exercises of publick worship was not only weekly but anniversary that came every week this but once every year But here we will not speak of the extraordinary and anniversary festivals that were used by the succeeding Church but of the ordinary time returning every week destined for Religious exercises Where in the first place it will be for the Readers profit to consider that although the use of the Lords day spread abroad through the world in the Church of God yet in some places the Church had weekly her publick meetings on other dayes besides the Lords Socrates acknowledges the Sabbath and Lords Day for feasts returning every week on which meetings were wont to be kept Hist 6. c. 8. And elsewhere when he treats of the sundry rites of Churches l. 5. c. 22. he tells us that the Presbyters and Bishops of Cappadocia Cesaria and Cyprus did interpret the Scriptures on the Sabbath and Lords Day When Sozomen noteth the time of calling the Church together he sayes some met on the Sabbath and the day after the Sabbath Epiphanius in Panario contr Heresi lib. 3. T. 2. acknowledgeth that the Church met upon the Wednesday instead of the Sabbath and Lords Day When St. Austin shews what Christians must do when they see the customes of Churches to vary he confesses that
some do daily partake of the Lords blood and body on the Lords day which all the ancients do witness was done in the Church-assembly and others only on the Sabbath and Lords day and in other places only on the Lords day Hierom acknowledges the Christians did observe Quartam Sabbati Parasceven and the Lords day although he shews they differed from the Jews in the observation of those dayes The testimonies of the Fathers hitherto mentioned do shew that although the use of the Lords day grew every where yet the Church had in some places oftener in others more rarely their weekly meetings whereupon it seemed equal and just to some to ordain other dayes which the succeeding Church proclaimed for publick meetings to be equallized with the Lords day and that chiefly for three causes first the publick meetings of the Church were held on other dayes besides the Lords Secondly the Christians were bound to the same duties of Religion on other dayes appointed by the Church for meetings which were required by the Church on the Lords day Lastly some Feasts the Anniversary namely were more esteemed in the Church than the Lords and these things are confidently enough affirmed that they might shew if by any means they could that the original and obligation of the Lords day and other Festivals is the same both which they set forth to the world for humane but let them look to it to whom they affirm it lest they be twit with that of Ezek. 43. 8. But that the prerogatives of the Lords Day above others may more clearly appear let us by Gods help weigh of what value the reasons are with which they contend for other feasts to be equallized with the Lords day which that it may be done with plainness we will first clearly distinguish the Church-assemblies held on the Sabbath dayes from others which were held on the Lords day relying upon the gravest testimonies of the ancients then by Gods assistance we will shew the peculiar excellency of the Lords Day for the dignity whereof it is superiour to other dayes while others contend against it in vain First we affirm that excepting the Lords there was no other weekly we speak of stated and ordinary holy day with the whole Church next the Apostles We have heard in the first Chapter that the Christians met on the first day of the week and for the allegations in this chapter out of the Fathers and Historians for the observation of the Sabbath they cannot demonstrate that the Sabbath was observed by the Christian Church as an holy day which unless it be first explicated they that peruse the records of the Ancients will haply fall into a troublous matter After the Apostles death Socrates Sozomen Epiphanius Hieronymus Augustine and if there be any more say that the Church in the publick assembly did perform the duties of piety as the Sabbaths came about yet whoever shall say that the Sabbath was neither accounted holy nor equalled to the Lords day will do no wrong to the truth Who will say the Sabbath is holy when in the holy Records a tittle cannot be read of its institution or observation in the Christian Church as is of the Lords day but that the Lords day was instituted of the Apostles indued with extraordinary power and moved by the Holy Ghosts inspiration we will afterwards by the Grace of God inform you Yea let him tell who can that the Christians in the Apostles age met by themselves on Sabbath dayes which thing yet they did on the Lords dayes is apparent enough from the Scriptures but after the Apostles death I deny not that the Christians met together on Sabbath dayes although they accounted not the Sabbath holy and those assemblies were chiefly in use with the Oriental people according to some because the Jews dispersed in the Orient and accustomed to the Sabbatical solemnity could not easily be contented to be plucked from it although they observed the Lords Day which what is it else to do but brand them with Ebionism or as Baronius thinks because certain Hereticks reproached the Sabbath that the God of the Hebrews whom they called Evil rested on that day therefore they fasted on the Sabbath Contrariwise the Catholicks not Judaizing but that they might worship him as God the Father Creator of heaven and earth with a solemn celebrity said that in honour of him the Sabbath as well as the Lords day to the glory of Christ ought to be celebrated Thus they To whom Vedelius in his notes on Ignatius's tenth Epistle numb 6. doth answer Learnedly and Orthodoxly enough Or because the Sabbath hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. a regard of creation as is defined in the Constitutions which they call the Apostles But how much these kind of conjectures are to be valued that are supported with no reasons of any authority or genuine testimonies of the Fathers let others judge It 's without controversie that the Oriental Christians and others did at that time hold assemblies on the Sabbath day although upon what reasons they were chiefly moved to this it is not well enough known by the Writers of that age Yet did they not hold the Sabbath day holy The difference of the Eastern from the Western Church in observing the Sabbath teacheth this while the Oriental people kept holy day on the Sabbath most in the West fasted I say the most of them because they of Millain though in the West and divers others of the West were not attentive to fast on Sabbath dayes but dined soberly Ambrose had a custome to dine on the Sabbath Witness Paulinus Ambrose confesseth this of himself in Augustine Augustine acknowledgeth he dined on the Sabbath without superstitious vacation Ep. 86. Yet the Roman Church and some others and at length every where even they of the East fasted on the Sabbath These things about those who fasted on the Sabbath do not declare that they acknowledged it for a Feast or holy day on which fasting was altogether to be forborn according to the custome of the Church Aug. Ep. 86. and other Authors being witnesses yet that the Lords day was accounted holy at that time is granted of all Moreover the Sabbath was not every where amongst the Christians observed with that solemnity of the Church as the Lords day For the meetings were not held in the same manner on Sabbaths as on the Lords dayes Some things touching both observed out of the Fathers will shew this 1. What things are reported of Historians and others about observing the Sabbath touching gathering assemblies were not used in every Church every where For in the Churches of Rome and Alexandria the manner of meeting on the Sabbath held not Witness Sozom. Hist l. 7. c. 19. and afterwards in other Churches it grew out of use Athanasius Hom. de semente glorieth that he never medled with the Sabbath after the Jews manner namely Tertul.
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
the Sabbaths of the Jews and by the names of Months New moons by years the computing of years according to the Jews The false Apostles did urge the Sabbath New moons and the other Feast dayes of the Jews because they were legal observations but the Apostle having pious bowels rolling within him doth seasonably admonish the Galatians that they should not yield to them in this business and so his labour in promulging the Gospel be in vain And to any that considers the circumstances of the Text it is a thing without controversie that the Apostle properly doth reprehend the Galatians because that after they had acknowledged and received the Doctrine of the Gospel in a Jewish manner to whom not only the day for the worship but also the celebration in its rest was of it self religious they had observed Feast dayes as if such a kind of observation were so necessary to the worship of God that by its neglect their salvation was in hazard Neither are the words of the Apostle so to be taken as if he only reprehended the Galatians for observing dayes on this ground that they might make a guess of the success of their actions as the Heathens did as St. Austin would have it Epist ad Januarium although in another place he interprets this place doubtfully Austin in Epist ad Cal. expounds it first of the Heathens custom and then of the Jews Also the Commentaries in Gal. attributed to Ambrose do interpret the place of the Apostle in the same manner but because the observation of dayes which was rejected of the Apostle was done according to those weak and beggarly elements Gal. 4. 9. i. e. as we said legal observations which the Galatians did seriously sue for being so taught of the false Apostles The sense of the Apostles words cannot be expounded according to the foresaid Fathers These sacred testimonies of the blessed Apostle do shew that the Jewish Sabbath was abrogated by Christs coming Nor do I dissent from the gravest Lights in the Churh in teaching the cessation thereof for with an-unanimous consent they do teach that the observation of the Jewish Sabbath is not to be imposed on Christians So Athanas Hom. de semente Homil. de Sab. Circumcis Cyprian would have the eighth day to be to the Christians what the Sabbath was which as he saith is as it were the Image of the Lords day August Ep. 118. c. 12. Ambros in Eph. 2. Chrysost in Cal. 1. Tertullian calls the Sabbath temporal which in time should cease Chrysostom confesses the same Hom. 12. ad Pop. Aug. l. 6. c. 4. contr Faust Manich. de Gen. ad literam lib. 4. c. 13. Hither also are to be referred other fore-cited testimonies of the Fathers which yield a testimony evident enough for the cessation of the Jewish Sabbath Now since these holy Fathers do assert that the precept of the Sabbath is not to be observed of Christians whether do they simply contend for abrogating the observation of the weekly Sabbath or only that it must not be kept on that manner and on the seventh day as the Sabbath was commanded the Jews Which is very worthy our consideration and the later seems to be intimated by the following examples Whereas the name is put upon the seventh day and the observation thereof ordained yet we saith Hilary do rejoyce on the eighth which is also the first the festival of the Sabbath being finished Therefore Hilary affirmeth not a simple abrogation but change of the Sabbath whose name we often meet with and the observation prescribed because he confesseth that Christians did observe the festival of the Sabbath though on the Sabbath day i. e. the seventh day from the Creation it was not done Tertullian while he disputeth that the Patriarchs did not acknowledge the use of the Jewish Sabbath yet he granteth the Sabbath which he calls eternal that is it was before the Law and must last when it ceaseth for no where doth Tertullian deny the sanctification of the seventh day from the Creation which the Jewes do assert St. Austin contr Faust Manich. whilst he teacheth that the Sabbath and Circumcision were figures saith it is no diverse doctrine namely ours from that of the Jews about the observation of the Sabbath but a different time it was one thing for these things that they must be foretold by figurative prophecies and another thing that they now must be fulfilled by the truth made manifest and accomplished Where Augustine confesseth that both the Jews and Christians observation of the Sabbath is grounded upon the same foundations of Doctrine though the same consideration of time be had amongst both Yea in another place he acknowledgeth that the command of the Sabbaths observation was more enjoyned to us than the Jews The 251 Sermon in August de tempore saith also that the glory of the Sabbath is transferred upon the Lords day that is the positive determination of the seventh day is changed which yet he affirmeth not is abolished For where there is only a mutation of a thing there is not an utter destruction of it Therefore according to the author of that Sermon the Law of the Sabbath is not vanished and made void so that by it we are not obliged to observe any Sabbath Origen grants that every holy and just man ought to observe the Sabbath's festival and he shews how this must be done neither doth he yet speak of that spiritual Sabbath of which we meet with frequent mention in the Fathers but of the Christian Sabbath which now is succeeded into place of the former Sabbath which he shews by the works that are to be done on that day Leaving therefore saith he the Judaical observations of the Sabbath let us see how the Christian ought to observe the Sabbath On the Sabbath day he speaks of the Lords day under that name he ought not to work any of all the worlds actions If therefore thou ceasest from all thy secular works and doest no worldly thing but attendest on spiritual works goest to the Church hearest godly Lectures and Treatises lookest not after present and visible things but at invisible and things future this is the observation of the Christian Sabbath This shews that Origen speaks of the Sabbath as it is to be observed of Christians and not of the spiritual Sabbath or else Christians all their dayes ought not to be troubled with their secular labours which Origen never thought on Athanasius saith that he observed the Sabbath day not as they in the first age Now what else meaneth the observation of the Sabbath in Athanasius but keeping it holy day by vertue of the command in the Decalogue about the Sabbath The image of the Lords day according to Cyprian went before in the Sabbath Whereby he infinuateth that the Lords day is to us what the Sabbath was to the Jews whose place it now supplieth in the
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
profit of the Church From the three foresaid places of the New Testament and testimonies of various Divines and Versions of the Scripture the learned Wallaeus concludes that the use of the Lords day is to be referred to the Apostles And whatever is brought of some in their Expositions to the contrary is solidly by him weighed and refuted Lastly We have shewn in the second chapter of this Treatise that the Lords day was ordinarily solemnized by the Church while the Apostles were living and the preheminence of it above other dayes which the succeeding Church hath consecrated to Gods worship in the third Chapter Since therefore the Holy Scriptures do plainly bear witness of the name and use of this day for the name which the Church ever after used is by St. John expressed Rev. 1. 10. and since it is by the Apostles charge destined to the sacred assemblies of the Church and gathering of almes 1 Cor. 16. And lastly since at the same assemblies the Apostle and Church spent it in hearing the word of God and communicating the Eucharist Act. 20. what man is there that can rightly deny that its authority in the Church was established by the testimony of Holy Scripture of which in the third place we have undertaken to enquire in ch 7th since it is bottomed upon the ordination and practice of the blessed Apostles which are recorded in the Scriptures amongst un-written traditions it cannot be reckoned I deservedly therefore affirm that its observation is commended to us in the Scriptures Because we so often read in the Scriptures that the Apostles and the whole Church of Christ did unanimously hold their assemblies on that day to whom will it not be thought a needless thing to dispute the authority of its institution especially since we read this was done of the Church while the Apostles were alive For it is dangerous either to say or write that the Apostles in some things used a divine inspiration and in others their own prudence and that in those things which are found written If the Apostles in Scripture admonish Christians that they receive no opinion from those to whom they have given no Commandment Act. 15. 24. if they ordained in all Churches what they received from the Lord 1 Cor. 7. 7. if Christians must imitate the Apostles 2 Thes 3. 7. and withdraw themselves from every one that walketh not after the tradition received of the Apostles 2 Thes 3. 6. Surely it seems just to think that the Christian Church in all Nations would not yield to those that obtrude the Lords solemnity upon them unless they knew for certain that this burden was imposed on them of God by the Apostles Lastly if those things be to be done by the Church which it hath learned and heard of the Apostles Phil. 4. 9. why should it not keep holy the Lords Day since the Apostolical Church kept its meetings on that day and who will say that the Apostles do not command us to imitate them when in holy records their example is represented unto us And these are the things with which I am perswaded to believe that the Sabbaths festival by Divine authority which proceeded from God by the Apostles was translated to the Lords day for he onely who is Lord of the Sabbath can change the Sabbath day Mar. 2. 28. Besides this all men know that that is grounded on the word of God which is either expressed in so many words in Scripture or else by virtue of necessary consequence is drawn out from thence and in this later way the best of our Divines affirm that we meet with in Scripture the institution of the Lords day as at large and pithily the famous Mr. D. G. First saith he in the Old Testament a parallel precept occurrs as all know in the Decalogue from which any may know that it seemed just and good to the Divine Majesty to set apart a whole day of the seven for the worship of God Secondly Apostolical practice is a sign of Gods will in this business they observed this day and commended it to be observed by others and if their practice in this particular had been doubtful the perpetual and constant custome of the Church from the Apostles age which illustrates their practice in doubtfuls and confirms it in plain things doth most evidently demonstrate this For although we reject â—n vritten traditions yet may the inviolate custome of all Churches from the Apostles times interpret to us their writings If we could have the interpretation of some place of Paul allowed of in the judgment of all his auditors who would not prefer this far to the Commentaries of all others deeds do as well speak as sayings Since therefore we see this a confirmed practice of all Christians we should be too unjust and hard if we should deny our belief With these same arguments doth that famous and learned Divine teach the Church to defend the truth against its adversaries As in the point of Infant-baptisme we suppress the bawling Anabaptists with these weapons whom we cannot smite with clear testimonies First from a parallel precept about Circumcision Secondly Apostolical practice which since it is somewhat more dark we add the custome of the whole Church from the primitive and heroical times Which things although they will not move the obstinate Anabaptists yet will they prevail with prudent obedient and equal estimators of things The Church alwayes ordained that sacred Baptisme is not to be repeated touching which prohibition we meet with nothing in the sacred Records but because Circumcision into whose place Baptisme succeeded was not repeated because it 's agreeable with reason that regeneration no less than generation should be but once because in the Scriptures examples of once sprinkling only do occurr and lastly because the Orthodox Church of God hath hitherto abhorred Anabaptisme therefore all grant that Baptisme is not to be repeated I will add no more What hath been said declares to them that despise not truth that the Lord made the day on which the Stone which the builders refused was made the head stone of the corner that on it we should rejoyce But since it is not my purpose to handle any questions on this subject but leave them to others to be discussed I will return to my undertaken task namely to enumerate the testimonies of the ancients on this particular by which it will be made manifest that the Fathers were of no other mind because they contended that this day was religiously to be observed and fetch'd the Doctrine wherein they asserted this out of the holy Scriptures To the truth of which thing we will first bring Athanasius Homil. de semente In time past with the ancients the Sabbath was of great account which solemnity the Lord translated to the Lords day neither do we set light of the Sabbath by our selves Where first he with the finger points at the author of the Lords
Festival namely Christ whom he tells us translated the Sabbath day into the Lords and then denies that the Church of her self or by her own authority did ordain that translation for saith he we set not light by the Sabbath of our selves Therefore Athanasius being Judge it appears that the Church doth not of her self but by the authority of Christ whereby the Lords day was ordained observe its solemnity and honour it as he else where speaketh And let it move no body that while he expresseth the honour wherewith the Church honoureth it he doth not speak in that manner of its institution as of the Sabbath of which when he speaks he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God hath commanded but when he mentions the Lords day he only saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we hnour the Lords day Nor doth he say that this honour is given of the Church to the Lords day by authority of any Divine precept Let this I say move no body as if Athanasius had acknowledged the institution of this solemnity to be received from the Churches ordination and not Christs for if this grave Prelate had so meant it he would have contradicted himself as appeareth out of the place forecited Homil de sement in which he plainly acknowledgeth not the Church but the Lord to be the author of the Lords day neither can any thing else be inferred from that later phrase which Athanasius useth When Subjects do openly profess that they with all honour do honour their own Kings and Magistrates shall not I therefore conclude that they are not obliged by Divine authority to this duty No verily but the Subjects perform this to their Princes with a most ready will because by Divine Law and authority they are bound to perform this duty So Christians honour the Lords day because the Divine institution of this Festival by Christ which Athanasius makes mention of in the same place requires this by right of them Chrysostom in the often fore-cited place acknowledges God to be the author of instituting one day in the week to be set apart for spiritual work When Eusebius gathers divers arguments to demonstrate the Divine power of Christ above all the Heroes of the Heathens amongst the rest he adds this Who saith he meaning what God of the Heathen or Heroes hath prescribed to all the inhabitants of the whole world whether they be on land or sea that meeting weekly on one day they should celebrate the Lords Festival and ordain that as they fed their bodies with food so they should refresh their Souls with divine instructions Therefore in Eusebius's judgment the solemnity of this day is ascribed to Christs institution And Leo acknowledges this solemnity to be received from the Holy Ghost and Apostles ordained by him Augustine confesses that the Lords day was consecrated by Christs Resurrection where he intimateth that the Church did not only take occasion from the Resurrection of Christ to celebrate this solemnity on that day but that the very Resurrection of Christ did administer it unto Christians and if the Resurrection of Christ hath consecrated the Lords day which he confesses as well in this place as elsewhere Serm. 15. de verbis Apostoli then Christ and no other is to be reputed for the author of its institution for his Resurrection hath consecrated that day and since that time he began to have his festival Moreover if Augustine had not believed that God was the author of this Festival by what right could he have derided Urbicus speaking after this manner as if there were one Lord of the Sabbath and another of the Lords day if he had not esteemed him for the author of the Lords day who was author of the Sabbath the contrary whereof he thought Urbicus judged Augustine would never have blamed him for that which yet the premises do testifie he did And he that shall look over that Epistle shall see that he in round words doth acknowledge that there is one Lord of the Sabbath and Lords day pag. 389. He adds It was made the Lords Day through Christ pag. 383. And while that Learned Father renders a reason why it is called the Lords day he assigns this because saith he the Lord made it And how since he is the author of all dayes yet may be said especially to make that we have before chap. 4. out of Augustin himself explained And after Augustin the Fathers in Concil Forojubensi have also explained this The Lord hath sanctified it by the glorious Resurrection of Jesus Christ What needs more It 's enough to point at briefly the Divine institution of this day and these things manifest enough do suffice in a matter smelling of Piety Therefore as Basil the Great sometime concluded his Sermon of the perpetual virginity of the blessed Virgin These reasons saith he we think are sufficient because Christian ears cannot endure the contrary so also we being content with these testimonies which although few in number are yet we trust of great authority with equal estimators of things we will add no more And though many badges of this day have thus far been observed as that Christ rose again on that day Luke 24. 6. on that oftener than once he appeared to his Disciples Joh. 20. 19 26. on that day the Apostles taught and administred the Sacraments Act. 20. 7. on that day John received a Divine Revelation Rev. 1. 10. I could also reckon up others mentioned by divers as on this day the world received its beginning on this by the Resurrection of Christ both death received its destruction and life its beginning on this the Apostles took up thetrumpet of the Gospel to preach to all nations on this lastly the Holy Ghost came down from the Lord on the Apostles More badges are also extant in Austin of the Lords Day Serm. 154. de Tempore And others relate that other Miracles were done on that day These are indeed great badges but because amongst certain some of these are reckoned for uncertain they are not proper enough in their judgment to demonstrate the truth only whereas at every perfect period of time the very Heathens do testifie that certain festival dayes were to be celebrated for some eminent benefits of God conserred upon us and when any thing eminent was ordained of God it was done in honour of this day the reason of whose observation arises not from the foresaid prerogatives but is founded in the authority of God the institutor I am more easily induced to believe with the ancients its solemnity was instituted of God Here I could out of the Fathers tell you the punishments of some that violated the solemnity of the Lords Day In Concil Parisiensi so we read Many of us by the sight of our own countrey men and many of us by the relation of others have been informed that certain men exercising on this day their
rural works have been slain with Lightning others punished with contraction of their limbs others having their bodies and bones also consumed in an instant by visible fire and on a sudden resolved into ashes have died in great torment as many other terrible judgments have been and to this day are by which it is declared that God is offended at the dishonour of so great a day These tremendous judgments of God do shew that God the avenger of all sin is angry as the Fathers speak at the impious violators of this solemnity But if the holy festival of the Lords Day were not Gods own ordinance his severe anger would not be so hot upon those that are guilty of the violation thereof We therefore of right do esteem the Lords Day above other dayes and that by reason of its solemnity because it was by a positive determination of Christ by the Apostles set apart from other days in the week that it might supply the room of the ancient Sabbath that it might preserve Religion and the external Worship of God both publick lest the disorderly congregating of the people should diminish their faith in Christ and also private that all might be obliged to attend meditations and pious exercises on a certain stated day which otherwise would seldome or never be done by men attending on the world rather than God therefore is the Lords day ordained that they being at liberty from worldly things might give up themselves wholly to Divine matters Lastly It only remaineth that this question may sufficiently be satisfied Whether it be in the Churches power to abrogate the Lords Day and substitute another in its room Surely he that saith that so innocent a custome so long received of the Church and that through authority of God by the Apostles caught not to be troubled with a change seems to be in the right unless any think that now greater authority doth reside in the Church than the Apostles were endued with wherewith it being endued it can change those things which were ordained of the Apostles or unless some greater occasion than the Resurrection of Christ do occurr than which the world never saw a greater miracle And Chrysostom calls the Lords day or the first day of the week Hom. 2. Tom. 6. because of Christs Resurrection the birth day of the whole humane nature Lastly if the custome of the Church from which arguments are not once fetched by the Apostle as 1 Cor. 11. 26. grounded on the word of God be of any right amongst Christians I see not why the Lords Festival celebrared first by them of Hierusalem secondly by them of Troas thirdly by the Galatians and Corinthians fourthly by them of the Isles Rev. 1. fifthly by the Greeks and Latines and lastly by the whole Churh through the world professing Christs name I say why this innocent custome which is attended with no incommodity but much profit happily continued from the very Apostles age hitherto should not be by us derived to our posterity Whilst Julius blames the preposterous irruption of Georgius the Arrian into the Bishoprick of Athanasius he uses this argument It is not fitting that this new manner of canons should be brought into the Church for where is there such an Ecclesiastical Canon or such an Apostolical tradition so we say here It is by no means fitting that a new custome should be introduced against an innocent order so long received by the Church which is neither supported by the Canons of the Church or tradition received from the Apostles None in this found mind can grant that things ordained by the Apostles can be changed of the Church I confess all the ordinances of the Apostles were not of the same kind for some of them pertained to Doctrine some to rites as Wallaeus observes chap. 7. those are perpetual neither any wayes obnoxious to change he must be anathematized that preacheth any other Gospel than what we have received from the Apostles Gal. 1. 8. but these which respect the rites or circumstances of Divine worship are of a double nature for either their causes were singular and such as perpetually should not have place in the Church therefore these ordinances were to be varied because when the cause was taken away the ordinances themselves ceased but other ordinances respecting rites were not to be changed whose occasions perpetually continued in the Church such was the laying on of hands in the ordinations of Ministers and therefore when the causes of ordinances made by the Apostles are changed the ordinations themselves are to be changed but while the cause remains the ordinances also remain unmoved Which things being considered it 's easie to see that the ordinance about the Lords day is not to be varied because no greater cause than what it 's bottomed on can ever occurr for whose sake it should be changed neither hath the Church ever thus far since the Apostles age once attempted this Therefore the foresaid question is superfluous that I may say no worse and altogether unworthy a farther answer especially whenas we know that many priviledges necessary for a Church to be founded were granted by God to the Apostles which were not derived from them to the Doctors of the Church founded for they were personal and could not lawfully be challenged by others which is shewn more at large in the seventh chapter CHAP. XI In what things the sanctification of the Lords day doth consist Where 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 and the Council of Laodicea is explained also a Canon of the Council of Matiscon WE have seen by the judgment of the Fathers that the Lords Day is to be sanctified and that by Divine authority Now it remaineth which we undertook in the third place to be proved to find out in what the solemn observation thereof consisteth The Fathers think that to Christians the Lords day succeeded in place of the old Sabbath and therefore as Hilary speaketh is to be celebrated with the festivity of the Sabbath that is as August Serm. de Temp. 251. even as the ancients observed the Sabbath Now it appeareth by the Scriptures of the Old Testament that the observation of the Jewish Sabbath consisted first in the rest and secondly in the sanctification of this rest and in the observation of these things their records will inform us that the Lords day was solemnized by the ancients As for the rest the Church of Christ hath used it not as necessary of it self to the worship of God but only as an help thereto without which the worship commanded of God could not conveniently be performed of the people For while men are intangled in the affairs of this world they cannot religiously attend as is fitting on the things that pertain to God and his worship The Sabbath was not allowed for idleness but that men
no weight and in very deed is foolish since not the diligence of husbandry but the virtue of the Sun when it seems good to the bestower of fruits doth afford the abundance of fruits because I say such a law is come forth as vilisies the Lords worship and is a decree differing from those that by the Holy Ghost have gotten the victory against all their adversaries we ordain also which seemed good to the Holy Ghost and the Apostles instituted of him that all persons cease from labour that day whereon our innocency was restored he speaks of the Lords day and let neither husbandmen nor any others go about any unlawful work on that day For if they who observed but a certain shadow and figure did so greatly reverence the Sabbath day that they wholly abstained from all labour how is it not reasonable for those who honour the light of grace and the truth it self to reverence that day which is of God enriched with honour and on which deliverance from shameful destruction was wrought for us Thus Leo Novel 54. Leon. And so according to that common Proverb The later day is scholar to the former what by too much facility which suited not with the Lords solemnity was formerly granted by them that followed who saw the inconvenience of the former liberty was afterwards amended In divers Councils also it was ordained that no rural labours should be exercised on that day as about the year 413. in one and the same year all servile and rural labours and markets are forbidden Concil Aceratensi 14. Can. 16. in Turonensi Can. 40. in Moguntino Can. 37. in Rhemensi Can. 35. in Conc. Aurelianensi 3. where they think fit to determine of rural work that is concerning husbandry or the vineyard or pruning or reaping winnowing or cutting hedge that coming to the Church they moght more easily attend upon prayer Can. 27. Also in Conc. Narbonensi cap. 4. it 's ordained that they should not yoke oxen In Concil Antisiodorensi Can. 16. It is not lawful to yoke oxen on the Lords day or to exercise other labours Also in Concil Calibonensi Can. 18. We define that none at all presume to work any rural labours on the Lords day that is to plow to reap make sale or any thing that pertains to husbandry But although these things do very abundantly shew that on the Lords dayes we are not to employ our work for gainful labour since as well they were to be punished by the supreme authority of the Prince as by the censure of the Church who did the contrary yet there are some who having no respect either to the worship of God or to the promoting mens salvation do affirm that Christians may on the Lords day safely attend any labours when the duties of the publick service are ended to establish which opinion they first wrest the authority of Hierom and them of the third Council of Orleans Hierom. in Epitaphio Paulae ad Eustochium tells us that the women returning from the Church on the Lords day with Paula were busie about their task and either made clothes for themselves or others In the Council of Orleans they determine that on the Lords day that to be lawful which was lawful before to be done only rural labours excepted Hence some gather that men are to cease from their labours no loâ—â—â—r on the Lords dayes than while collectam faciunt as Hierom there speaks But first let the Reader well weigh whether Hierom in that place may seem to speak of womens labour which they bestowed about their works on other than the Lords dayes and whether revertentes ab Ecclesia in him be the same as if he had said when they are not present at Church they are busie at work Nor doth this sense of Hierom's words want reason especially because Hierom sayes they went only to the Church on the Lords day And in another place Hierom contends that on the Sabbath he speaks to those whom Christ had made free not the Jews men should only do those things which pertain to the salvation of the soul Now if those women had on that day plied their labours they would have done somewhat that had not pertained to the souls salvation which by Hierom's judgment they should not have done And of others Hierom speaks who on the Lords dayes did only attend on Prayer and reading Epist. ad Eustochium de custodia virginit But Hierom sayes not this as if on the Lords day to attend the duties of piety had been only appropriated to the Coenobitae of whom he speaks and other Christians on that day had employed their work oâ—â—â—daily labours from which the Coenobitae ceased No by no means But the Holy Father doth distinguish the works undertaken by the Coenobitae on the Lords day from others which they undertook on the other dayes of the week on which they fell about stated works as he speaks and those being ended they attended on Prayer and reading also which thing they also did every day when they had ended their labours but on the Lords day they were intent on nothing else but the duties of piety Secondly If it should be granted that those women did attend their ordinary works on the Lords day it was proper to them onely and then what we must think of that fact appears out of St. Cyprian who while he affirms that the Aquarians did bottom on no author or will of Christ insinuateth this Doctrine to us namely that the custome of some men is not to be followed unless first we enquire whom they followed whose grave authority we may very fitly accommodate to the aforesaid women We are to consider not only what those women did but upon what authority they did it If they attended on the Lords day their daily works and labours they were invited thereunto neither by the authorities of Christ nor his holy Apostles nor the lawful practise of the Church which restrained Christians from those works And I believe no body of a sound mind will impose as a law on other mens shoulders a certain singular custome confirmed by no law or authority but contrary to the general practice of the whole Church especially when Hierom himself and other grave Fathers do conclude that nothing but the works of piety or of some emergent necessity is to be done on that day as formerly from their writings hath been observed We do with St. Austin commend a custom which is known to usurp nothing against the Catholick faith Thirdly Charles the Great in his Constitutions ordains that on the Lords day women sow not their clothes Now we prefer justly the religious ordinance of a pious Emperour depending upon various authorities of Ecclesiastical Canons to a custome of women confirmed by no antiquity Lastly I 'le only add this What if those silly women believed it to be a work of charity by the
of Old and New Testament yet did they judge that Fasts on that day were to be relaxed To the Africans he that fasteth on the Lords day is no Catholick to Ignatius he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a killer of Christ Yea in Concil Gangren Can. 18. an anathema is denounced against the observers of this fast and prohibitions of this nature are frequent amongst the ancients the cause whereof Zonaras seems to teach while he saith the time of fasting is appointed for sorrow but a festival celebrity for mirth and joy He teaches the same in Can. 18. Concilii Gangrensis Therefore because the Lords day being consecrated by Christs Resurrection from the dead it is a day of joy to the Church thereupon the rejoycing Christians gave thanks on that day to God and relaxed their fasting and abstained from every right that might inferr any sorrow They were stirred up to this also by the pranks of Hereticks who denied the Resurrection of Christ amongst whom the Manichees acted with a Diabolical spirit and studying to diffuse this errour that they might extinguish the joy of Christians for the saving Resurrection of Christ have prescribed Fasts on the Lords day to their followers whose errours and others which held the same that the Orthodox might prevent they have lookt to it that on overy Lords day the Fast should be relaxed But although we reject not the Canons set out by the Church in detestation of Hereticks yet we affirm that provision was made in them about this matter was ordained by the Fathers and not by the Apostles Otherwise St. Austin had missed it when he said It is not defined by our Lords command or of the Apostles on what dayes we ought not and on what to fast And if this had been a true Apostolical ordinance it had been lawful for the Church to fast on the Lords day when no occasion was offered But Hierom thinks otherwise while he wisheth that we might fast at every season he excepts not the Lords day and sayes that Paul and the faithful with him fasted on the Lords day yet doth he not accuse them of the Manichean Heresie And because we read not that the aforesaid Canons were ordained by the Apostles therefore they are grown out of use in the Church because like as the impious madness of Hereticks adulterating the Christian faith hath given the Church occasion to ordain divers ceremonies in the external worship of God by which they might both extinguish their poison and better confirm the minds of Christians in the truth once received which as before those Herefies did put up the head were not in use so those being extinct they grew into disuse again Therefore whatever we meet with in the ancients of prohibiting Fasts on the Lords day doth not at all enervate my opinion of avoiding surfeit on that day which is confirmed with the gravest sayings of the approved Fathers neither do they make any thing against me to fast and surfeit do differ far enough between which extremes a third thing is given namely a sober and moderate dinner the use whereof none will deny to Christians on the Lords day unless any think with Urbicus that not to fast is to be drunk Austin who used a sparing and frugal table tells us that he entertained at dinner with him a man miraculously restored to his former health on the Lords day because he shewed hospitality as Possidonius Arbogastes being entertained at a feast by the King of France and asked Whether he knew Ambrose answered that he knew the man and was beloved of him and often was wont to feast with him Some interpret this as if St. Ambrose fared delicately on the Lords day on which day and the Sabbath and when the birth-dayes of Martyrs were celebrated Paulinus reports he was wont to dine because on that day Noble men were entertained by him but Paulinus relates not that Ambrose did entertain to a Feast Count Arbogastes on the Lords day Arbogastes boasteth in Paulinus that he often feasted with Ambrose but whether he spoke the truth in this is a question although Baronius reporteth it for a truth who yet mentions not the day on which he held this feast Arbogastes also glories that he was beloved of Ambrose but it 's easie to conjecture that there was but small friendship between Ambrose and Count Arbogastes whenas Ambrose so hated his sacrilege for which cause Arbogastes being incensed vowed that he would make a stable of the Church of Millain and would try how the Clergy could fight Therefore it 's not certain whether what he spake of the feast was true He might perhaps insinuate to the King who highly esteemed Ambrose the Bishop of Millain that he was prized by him somewhat that he might be more highly regarded of the King However it was when Ambrose himself would never be present at a feast in his own countrey being invited it may be judged whether it 's likely that he would invite others to a feast on the Lords day who refused to be present at other mens feasts himself Lastly if it were granted that Ambrose did entreat Count Arbogastes at a Feast whether will any believe it who considers the austere life of Ambrose chastizing his body with that discipline as Paulinus ibidem that he observed a daily Fast that he would distain himself with feasts on the Lords day which hindred the exercises of Religion either publick or private Nay truly He might perhaps dine on the Lords day as the custome of the Church required but we must not believe that the grave Father did fare so daintily on that day as that he could not attend the duties of piety concerning which nature of feasts we are here speaking in which number that is to reckoned which Baronius mentions out of Gregor Turonens who tells us of a certain Presbyter invading the Bishoprick of Avergue after the death of Sidonius Apollinaris who when the Lords day came having prepared a banquet commanded that all the Citizens should be invited into the Church a wickedness indeed beseeming the author that he who had ambitiously invaded the Bishops See against the Canons of the Church should violate the Lords solemnity by his feast that hindred the duties of Divine worship which unlawful example I hope no body that relisheth any thing of Christ will follow And now I will conclude with St. Austin that none can rightly deny that a Christian may on the Lords day be refreshed with a moderate and sober dinner and also will affirm with that grave Father that those who fear God must not riot on the Lords Day CHAP. XIV Sports are not at all to be held on the Lords Day by the judgment of divers Fathers and Emperours Four kinds of shows condemned by the Fathers and not to be acted on the Lords Day and that not only while the sacred meetings are kept THey that are
that he had shewed himself a faithful Bishop Whereupon it deservedly seems an absurd thing to Mr. S. A. a man of ripe judgment to think that the primitive Bishops faithfully fulfilling their Ministry were content with a naked reading of the Scriptures without any explaining of them to the People which if the Bishop had not performed although he might live innocently and without scandal yet that conversation without preaching would do hurt by silence although he might do good by Example as Hierom shews Ep. ad Oceanum Therefore the diligent Overseers of Churches would never intermit this unless they were hindred by some urgent necessity and therefore amongst them after reading of Scriptures there followed an explication of them as often as the Church met CHAP. X. The Church used Prayers on the Lords Day Conventicles for Churches Prayers only to God the Praeses began them he prepares the people to poure them out Sursum corda at prayer the voice of all who were present was one they prayed as the Holy Ghost suggested to them How this custome was changed For what the Church prayed Prayer in a known tongue The posture of the body in prayer The word Amen THus far of the Ministry of the Word whereby was made a solemn observation of the Lords Day the second Office performed by the Church on that day followeth this consists in Prayer and the Scripture witnesseth that the Church prayed in their Assemblies together to God St. Paul commands that supplications prayers intercessions and giving of thanks be made in Churches 1 Tim. 2. 1. The Apostles and Christians are said to continue with one accord in prayer and supplication Act. 1. 14. We read that the Church gathered at Hierusalem did continue in the Apostles doctrine and fellowship and in breaking of bread and prayers Act. 2. 42. Prayers also are every where reckoned by the Fathers amongst the offices of Piety celebrated on that day When the people were congregated to perform the Lords dayes solemnities the Scriptures were not onely read but also Petitions were sent away viz. to God Tertullian de anima c. 9. also Apol. c. 39 he saith that the Church assembled into a company that we praying may by our prayers as it were beset God about with a company made up that is that the Prayers of all being gathered together we may as it were in a certain spiritual host go unto God with one humble assault and make him propitious to us and others as the renowned Zanchius expounds it When the writings of the Prophets and Apostles were read in the Church-assembly and the same explained by the Praeses all rose up and poured out their Prayers to God in Justins age When Julian studied to accommodate the Greeks manners to the Orders of the Church among other things he ordained that after the manner of the Church there should be certain Prayers for certain houres and dayes Arnobius affirms that the Christians used Prayers in their Conventicles lib. 4. contr Gent. In which place Arnobius calls the places w ch were assigned to the publick assemblies of Christians for interpreting of Gods Word prayer to God and administring the H. Eucharist Conventicula As Lactantius while he makes mention of a certain mans cruelty in Phrygia who burnt all the people together with the Conventicle Where he speaks of the place where the Church performed the exercises of Religion in their assemblies Arnobius also elsewhere mentions these Prayers lib. 1. where he saith that the Christians with joynt Prayers worshipped Christ and begged of him things just honest and such as he may well hear Cyril acknowledges that Christians ought on Feast-dayes to frequent the Temples of God and among other duties of Religion to insist upon prayers lib. 8. in Joh. c. 5. All these things shew that Prayers were used by the Church in their publick assemblies But Christians when they were assembled were not intent onely upon Prayers as Zonaras would have it in Can. 16. Conc. Laodic For in the fore-going Chapter we have observed out of Church-records that in the publick assembly of the Church the Scriptures were both read and interpreted by the Bishops and those that were delegated to this office in the Churches In rehearsing of these Prayers eight things come especially to be spoken of which are not unworthy our knowledge In the first place the primitive Christians made all their Prayers to God because they knew they could not obtain what they prayed for of any one else therefore in Prayers they had respect to God as being one who alone could answer their petitions And it is a point of great folly to ask of those who are no Gods as if they were Gods Clem. Alexandr Strom. l. 7. The Christians therefore at that time worshipped God alone and the Martyrs they honoured as the Disciples and followers of the Lord. Eus Hist. l. 4. c. 14. neither had the Idolatrous worship of Saints crept then into the Church which our Learned Divines for all the anger of the Papists have copiously enough taught and therefore I will add no more of that Secondly Prayers made in the Church-assembly were begun by him who was set over the rest which he put up as well as he could saith Justin Martyr for which reason Proterius Bishop of Alexandria is called by Niceph. Hist l. 15. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mediator of God and Men althhough Augustine affirms that none of the good and faithful Christians could bear Parmenianus that made a Bishop the Mediatour between God and the people And Greg. Naz. reckons this as a praise to Bishops that they undertake the care and government of souls and do the part of Mediatours between God and men Apol. pro â—uga Which yet I think is onely to be affirmed of those who with Moses stand in the gap to turn away the wrath of God lest he destroy the People Psal 105. 23. The Emperours themselves do confess in their Epistle to the Asian Diocess that by Bishops Prayers wars are ended invasions of Angels kept off and hurtful spirits repelled All these things are ascribed to them not that they procured them but because they seriously pleaded with God in Prayers that he would avert these evils from the Churches committed to their care to whose Prayers God in his infinite Mercy gave an answer So thinketh Chrysostom who tells us that it is the part of a Bishop as an Ambassadour to intercede for a whole City yea for the whole world and deprecate God that he may be propitious to men And when the Praepositus prepared to pray with the people before he begun he prepared the people with a previous speech For Ambrose thought it necessary that the preparation of the mind go before Prayer lest he that prayes to God seem to tempt him which men led even by the onely instinct of nature know as we may see in the Pythagoreans not
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
CHAP. V. The Reason of observing the Lords Day was the Resurrection of Christ on that day it is called the first day of the week by the Evangelists and Fathers and Lords day and Sunday also and why the Sabbath and Christian Sabbath whereupon the Fathers did rarely use the name of Sabbath what the word Synaxis may signifie with the ancients THe things that are observed thus far have taught us that the Lords day was alwaies solemnized in the Church of Christ from his Resurrection now let us enter both upon opening the reasons for which the Primitive Christians were induced to this and also the names by which they usually called this day First one and the same reason of this days solemnity is assigned every where in the Fathers then it 's pointed out by the self-same names of them all though far remote from one another and the testimonies observed in the former Chapter do witness both these The Fathers plainly affirm that the Lords day was sacred with the Christians by reason of the Lords Resurrection and that he had a festival ever since that time So Ignatius Justin Martyr Constant Mag. Augustine c. in the places fore-cited But we meet with the reason of this Festival no where more accurately and to the life as they say painted out than in Athanasius de Sabb. Circumcis Of which place this is the summ to which because it is large I referr the Reader There Athanasius mentions a double world to the former whereof he tells us the saving Passion of Christ at which the Sun appeared not put an end and the beginning of a new creation came after it which took its beginning in our Saviour The Church relying on this reason which all the other Fathers acknowledge hath hitherto alwaies from the Resurrection of Christ had in reverence the Lords day namely because of the Lords Resurrection now the Resurrection presupposeth Christs Nativity and Death or the Resurrection is as it were the consummation of our Redemption therefore when the Apostles office is described of Luke Acts 1. 22. they are called witnesses of the Resurrection not because they testified of the Resurrection alone but since the Resurrection without which the Faith of Christians would be vain the great Apostle being witness 1 Cor. 15. is the chief article of the Gospel when they are said to give testimony of the Resurrection iqis as much as if they bore witness of the whole Gospel Hence it was that the ancients preferred the Passovers solemnity to all other Festivals Greg. Nazianzen calls it the festival of festivals a solemnity of solemnities which saith he doth so far excell all the other not only the humane and earthly but those also of Christ himself and are celebrated for his sake as the Sun excelleth the Stars because if he had not risen again neither had his Nativity nor Baptism nor the other Mysteries of Christ been confirmed nor made us believe them Therefore Gregory Nazianzen thinks the honour of that festival is far to be preferred to the solemnities of others as his interpreter Nicetas thinks Therefore while the Fathers consess that the Lords day was consecrated in memory of the Resurrection it 's the same as if they had said in memory of our Redemption which Resurrection is the chief point of the Gospel to hear and handle which on that day the Church is sequestred from Worldly affaires Some assign other reasons but this former is omitted by none although to it other are added by others Nor is there less harmonious consent amongst the ancient Fathers of the Church in the Name of this Festival than in assigning its reason and in its appellation they follow the Evangelists agreeing amongst themselves who were the Holy Ghosts amanuenses in whom it 's called by two names First it 's called by the Evangelists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28. Mar. 16. Luk. 24. Joh. 20. So Acts 20. 7. and 1 Cor. 16. 2. as we have observed in the second Chapter In which places una Sabbatoruni must be expounded by the Lords day saith Chrysostom Whose interpretation Hierom follows and expounds the reason thereof Ad Hebidam Quest 4. Because saith he every week is divided into the Sabbath and into the first and second and third and fourth and fifth and sixth day which the Heathens called by the names of their Idols and Elements and therefore in those Fathers opinion una Sabbatorum by Enallage of the plural number for the singular for it s seldome read in the singular number in the Old Testament which manner the Writers of the New Testament do imitate and prima Sabbatorum are all one for the name of Sabbath among the ancients denoteth not only the last day in the week but the whole week also which from finishing the creation and the day of rest is called the Sabbath for its excellent dignity as Theophylact in Luc. 18. 2. that is to say for the reverence of this day the Hebrews called the whole week the Sabbath And in this sense is the Pharisee to be understood about the Sabbath when being puffed up with extream Pride amongst other things he glories of Fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi twice a Sabbath There by Sabbath we must of necessity understand the whole Week by an Hebraism and not the last day thereof For the Pharisees as the most learned searchers of Hebrew antiquity have often observed which thing also Epiphanius puts us in mind of instituted two Fasts every week namely on Munday and Thursday therefore the Lords day was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or una Sabbatorum as in the Evangelists and Apostles so in the Writers of the following age he that will look into their writings shall find examples enow And this for the first name of this day in the Scriptures The second is extant in Rev. 1. 10. where that which was before called of all the Evangelists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John calls it denominative with an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Lords Day and is hitherto called by that agnomination amongst the most ancient Fathers both Greek and Latine since the Apostles age which he that will consult them shall not deny So Ignatius Epist ad Magnes Eusebius when he speaks of the Ebionites Hist l. 3. c. 21. de Dionysio Corinthiaco Hist l. 4. c. 22. Cyp. Ep. 59 c. after the name of our Saviour Constantine the Great saith it 's called Dominicum because as Austin the Lord made it This reason perhaps will be of no great weight with some since the Lord made all other dayes but he seems to have made this day after a special manner namely by his Resurrection the commemoration of which benefit succeedeth the memory of the Creation from the dead whereby he perfected our Salvation or else because it was then destinated for worshipping our Lord Jesus Christ Austin assigneth both these reasons when he saith
no be bound by the Fourth Command in the Decalogue to sanctifie one day weekly Amongst equal estimates of things saith the foresaid Learned Divine it cannot but be without controversie that it is as well for Christians as Jews having finished their labours on the six dayes to sanctifie the seventh that with the Jews they acknowledge that they worship the most blessed and Almighty God the Maker of Heaven and Earth But although in this both Jew and Christian do agree that when they have spent six dayes in their labours on the seventh they should rest yet they differ amongst themselves in the determination or designation of the day destined to this holy rest For the Christians keep holy that day which to the Jews was the first in the week and call it the Lords day that they might prove themselves the servants of God who in the dawning of that day subdued the Devil that spiritual Pharaoh and redeemed his people from a spiritual servitude by raising up Jesus Christ our Lord from the dead who hath regenerated the Christian Church not unto a sublunary Canaan but unto a lively hope of an immortal inheritance preserved for us in the Heavens And that I may dispatch in a word The Christian by sanctifying the Lords day doth prosess that he is a Christian that is as St. Peter interprets it believes in hinâ— that raised up Christ from the dead Hence it easily appears that both Jews and Christians though the same day be not solemnized amongst them both were led by the same reason to sanctifie the seventh day which to the Jews might call to mind their liberty restored from Egypt and servitude of a worldly Pharaoh and to Christians from a spiritual Egypt and Pharaoh But lest any one should object unto me Christians might profess this by sanctifying the last day in the week I add moreover they could not do so by right for if the Christians should keep holy day after the manner of the Jews then they would declare that their spiritual Redemption was not yet perfected but yet did look for it especially whenas the Redemption of Israel out of Egypt by the Ministry of Moses was a type and pledge of our future and spiritual liberty by Christ and the inheritance of the earthly Canaan which those that were freed from Egyptian bondage did seek after prefigured a celestial inheritance which the redeemed by the holy Blood of Christ did look for Since therefore the shadow vanished when the body was present we must not believe in God foretelling future things by types and shadows but in him that hath most faithfully accomplished the truth according to the prophecies foretold by him So Austin against Faustus the Manichee It is not saith he a diverse doctrine but a different time it was one thing for these things that they must be foretold by figurative prophecies and another thing that they must now be fulfilled by the truth made manifest and accomplished As by an apt similitude Mr. D. G. illustrateth it There is saith he in all Nations the same law of all the Stars and the same motion although a great variety may arise from the difference of the Horizon whereupon it may be our day when it 's night with our Antipodes so the law of Nature is the same with us and the Jews yet in some things it admitteth of some mutation from the difference of the Horizon as I may say whilst they inhabited the old world and we the new that is the Sun of Righteousness on the seventh day came to their Meridian by Creation to ours on the eighth day by Christs Resurrection whence that which was a festival to them to us is none Although the Sabbath be translated to the Lords day yet for that reason its being a sign between God and his people is not taken away but translated to another day Neither is the thing changed that was signified by that sign but only the manner and circumstance of time and clearness of signification I will hasten therefore to demonstrate the cessation of celebrating the Sabbath after the Jewish manner and substitution of the Lords Day into its place both out of Scriptures and Fathers The holy writings of the Apostles do testifie that the observation of the Jewish Sabbath as well as other festivals in use amongst them is removed from off the Christians shoulders So St. Paul Col. 2. 16. Let no man therefore judge you in meat or in drink or in respect of an holy day or of the new moon or of the Sabbath dayes In that Chapter while the Apostle mentions various corruptions of the Sacred Religion which he teacheth will be profitable for the Church diligently to shun he reckons up three sorts of them the first whereof by false teachers was drawn from Philosophy the second from humane traditions the third from the rudiments of the world Now by the rudiments of the world he means the pedagogy of Moses out of which ver 16. he brings forth two corruptions to wit of the choice of meats prohibited by the Law and sanctifying of Festivals observed under the same Amongst the Jews there were divers Feasts some of great name and authorty celebrated yearly namely of the Passover Pentecost and Tabernacles and then besides these they celebrated their New Moons every Month and their Sabbath every week the Apostle affirms that all these Festivals which after a manner were the shadow of Christ to come and Christ their truth and body that is they did portend what afterwards were truly exhibited of Christ had their end when Christ was once come for when the body is come the shadow vanisheth Even as in the Emperours absence his image hath authority but when he is present hath not so these things also before the coming of the Lord in their time were to be observed but when he is come do want authority And therefore they that contend for observing the Sabbath after the Jewish manner do deny that Christ is come witness the blessed Apostle for gaping at the shadow they embrace not the body There was a time when they were to be trained up by the shadow but he that follows the shadow when the body is present is deceived Therefore from that place of the Apostle we must believe that the Jewish Sabbath of which he speaks under the number of a Multitude Sabbaths because it was celebrated every week and seldome do we meet with it in the singular number as before was observed is ceased by the coming of Christ or that Christ is not yet come The same Apostle sharply taxeth the Galatians for observing of days that having rejected the wholsom Doctrine of the Gospel they returned to the same beggarly Elements that is legal observations Gal. 4. 10. Ye observe saith he dayes and months and times and yeares Where according to Tertullian contra Marcion lib. 1. c. 20. Chrysostom Theodoret Primasius c. in Gal. 4. by dayes the Apostle understandeth
which argument I will point at three things namely first I will shew what Scriptures were read in the Church-assembly secondly whose office it was to do this thirdly I will add something of the place out of which the Scriptures were read in the Church-assembly It is evident out of divers authors that those Scriptures were read by whose reading faith was nourished And that is thought by divers men of great name in imitation of the Jews by whom it was an ordinary thing to read Moses and the Prophets in the Synagogues every Sabbath day Acts 13. 15. and 15. 21. This custome of the Jews omitting ceremonials was not onely profitable to the Apostles who upon that occasion every where preached Christ in the Synagogues out of Moses and the Prophets Act. 13. 15. and 17. 2 3. but also was commended by the Apostles to Christians as often as the Church met namely that the writings of the old Prophets should be read and expounded by the modern Prophets 1 Cor. 14. 29. Origen also witnesseth although he be deceived in giving the cause for which this was enjoyned the Church of the Apostles that the Apostles ordained that the books of Jewish Histories should be read in Churches by the Disciples of Christ So he initio Hom. 15. in Josh Moreover there be some that gather out of 2 Cor. 8. 18. where the Apostle saith of Luke With Titus we have sent our brother whose praise is in the Gospel throughout all the Churches that not only the Scriptures of the Old Testament were wont to be read while the Apostles were alive but also of the Evangelists about the History and Sermons of Christ Where according to them we may not unfitly observe that even at that time the Gospel of Luke was wont to be read in Churches Paul is not afraid to adjure the Thessalonians that when that Epistle to them was finished it should be read to all the holy brethren 1 Thes 5. 27. and he requires the Colossians that they read the Epistle written from Laodicea and that they should cause that which he sent unto them to be read in the Church of the Laodiceans Col. 4. 16. And Eusebius out of Clement relates that Peter ordained that the Gospel of Mark was to be read in Churches So Euseb Hist l. 2. c. 4. and the same author our of Irenaeus asserteth that Matthew set forth his Gospel for the Hebrews in their own tongue while Paul and Peter preached the Word at Rome After the Apostles death the writings not only of the Prophets and Evangelists but of the Apostles themselves were read in the Church-assemblies as I have said from 1 Thes 5. and Col. 4. Justin Martyr saith that the writings of the Prophets and Apostles were read on Sunday in their assemblies Others afterwards confess the same thing Origen when he reckons up the works to be performed on the Christian Sabbath he mentions the sacred reading in their assemblies where also he speaks of Reading and Treatises and in Ex. Hom. 7. he saith The Lord alwayes rains down from Heaven namely when the holy Oracles were read as he afterwards explains it Manna on our Lords day whence he concludeth that the Christians Lords day is to be preferred to the Jewish Sabbath Tertullian confesses that the Church assembled for to remember those Divine things that were read And elsewhere amongst the Lords day solemnities he affirms that the sacred Scriptures were read de Anima c. 9. Cyprian mentions this reading Ep. 33. in which he writes to the Clergy and people of one Aurelius that was ordained a Reader of him to read the Gospel in the Church c. Eusebius acknowledges that both the Old and New Testament was read in Churches Ambros in Epist ad Soror Ep. 33. Aug. de Civitate Dei lib. 22. cap. 8. These things shew that the Scriptures both of the Old and New Testaments were read and in the fifty ninth Canon of the Council of Laodicea it is ordained that only the Canonical books should be read and in the sixtieth Canon they reckon up the names and order of Canonical Books of both Testaments The same provision is made in the 27th Canon of the Council of Carthage apud Zonar That beside the Canonical Scriptures nothing be read in the Church under the name of Divine Scripture Only they add the Books of Tobit Judith and Esther Yet this must not be concealed not only the writings of the Apostles and Prophets but of divers others who were famous for piety and of great authority in the Church were anciently read in the Church-assemblies Dionysius Corinthiacus apud Euseb reports that Clements Epistle ad Corinth was read on the Lords day Hierom. in Cat. Script Ecclesiast witnesseth that Effraemus Deacon of the Church at Edissa came to such renown that after the reading of the Scriptures his writings were publickly read in some Churches The sufferings of the Martyrs were also read upon their Feasts Concil Carthag Can. 50. But the Commentaries in which the Martyrs conflicts were described were only read over on those dayes whereon their memory was annually celebrated witness Zonaras in Concil Carthag Can. 50. And such humane writings as were read in the Church are to be understood chiefly of the Psalms and Songs which were devised of them to praise God by Eusebius mentions these lib. 5. cap. 28. and lib. 2. 17. Afterwards through the Devils subtilty tares sprung up in the Church and under pretence of these writings Hereticks sowed their false Doctrines which the Fathers in Trull Can. 2. observe in the Constitutions ascribed to Clement to which some things sorged and some things repugnant to Faith are annexed which evil that the Fathers might feasonably prevent they frequently ordained that no Books should be read in the publick Church-assembly but the Holy Scriptures much less that it ever should be safe through them that many dreams which they babled out with a rash attempt like old wife's dotages of vain-talking men should be read among the Holy Scriptures as afterwards by use it fell out because as we have seen they ordained that nothing but the Scriptures should be read in Churches Now for the order according to whose rule all reading of the Scriptures among the ancients was disposed we meet with a few things to be observed out of their Records Whether namely in the primitive Church there were selected parts of the Scriptures which they read or as it was familiar with the Jews on their Sabbath-dayes they read the Scripture in order as the Lords dayes returned till they had finished that work this I say is not certainly known onely what parts of Scripture they read they explained the same for the peoples use as the necessity of the present times did require Tertul. apo c. 39. Ambr. l. 5. ep 33. But afterwards it doth appear that there was an order observed in reading the Scriptures St. Austin mentions the order observed by
himself in handling his Lectures upon Scripture in prooemio Epistolae Johannis And he addeth that the book of the Acts of the Apostles was every year read at an anniversary solemnity after the Lords Passion He reports also that Ps 21. was wont to be read every year in the last week before the Passion-day of Christ all the people being attentive Tract 13. in Joh. Moreover also when there were divers Feasts constituted in the Church some certain and peculiar lessons of Scripture were read every Feast-day which were annually so carefully observed that no others could be more Aug. in prooem Epist Jo. The same appears from a Sermon of Chrysostom against those that only met upon Feast-dayes who thinks it unseasonable at the solemnity of Pentecost to continue the Text formerly begun on and omit the commemoration of the benefits conserred on the Church at that time and after Pentecost he prosecutes the Text he was on before I will add no more testimonies for reading lessons out of the Holy Scripture in the Church-assembly in a case that is plain enough lest by repeating many things I cause weariness in the Reader I will now relate the second thing which I intended for the candid Readers sake namely forasmuch as the ancients judged the H. Scripture should be read in their conventions therefore they designed certain persons for to do that particular office whom they called Readers Cyprian ordained one Saturus a Reader in the Church He tells the Clergy and people that Aurelius a Confessor was ordained a Reader by him Ep. 34. and he designed the office of a Reader to Celerinus Ep. ead Now although this office was offered to some yet usually it was the Deacons work to read the Scripture in the holy Church-assembly Hierom reproved Sabinianus because after he had sollicited a Virgin to whoredome he as a Deacon read the Gospel Sozomen l. 7. c. 19. and Niceph. l. 12. c. 34. do witness that this office amongst divers was translated to the Deacons and the Deacons are judged worthy to read what Christ spoke in the Gospel Conc. Vasens 2. c. 2. And thereupon Optatus a Sub-deacon in Cyprian Ep. 24. is called Doctor audientium i. e. the teacher of them that hear The Audientes of whom more afterwards were called those that were lately admitted as if one should say the tyro's or new beginners in the Christian faith so called ab audiendo from hearing who though they were not admitted to the holy Eucharist yet might be present at the reading of the Scriptures and therefore the Readers to them were called Doctors or teachers In divers Churches also only the Priests and upon solemn dayes the Bishops performed this office as Sozomen Hist l. 7. c. 19. Lastly they that read the Scripture stood in a pulpit or tribunal of the Church as Cyprian Ep. 34. i. e. in some higher place than the rest from whence the lessons were read and Cypr. calls that place a tribunal metaphorically for the tribunal was an high place out of which Judgment was given to the tribes or wards So that he who performed publickly the offices of Religion in the Church-assembly was not severed from the presence of the people into an angle of the Church there secretly to celebrate the offices of Divine Worship like some Conjurer that mutters to himself what he sayes as now it is the practice in Popish Churches but in the sight of all he uttered what he had to say or read with a loud voice which all that were present might understand as once the holy man Ezra stood in a pulpit of wood which he had made for the purpose that he might speak freely in the face of the congregation Neh. 8. So in Cyprian's age he that read the Law and the Gospel of our Lord being raised up with the advantage of an higher place was seen of all the people that the reading of the Scriptures might better be observed of the hearers and the reader being set on high might be seen of the people that stood about him Eusebius confesses that the Scriptures were so publickly read in the Temples that through the world were erected to God that they might be heard of all De praepar Evang. l. 5. c. 1. Const. Ap. l. 2. c. 57. it is appointed that the Reader should read out of an high place That was also a token of reverence to the Scriptures as once it was amongst the Jews Neh. 8. 5. and therefore because a Bishop at Alexandria rose not up when the Gospel was read it is recited as an unusual fact in the Church Sozom. 7. 19. And thus much for the publick reading of the Scriptures every day especially on the Lords dayes in use among the ancients CHAP. III. Explaining of Scriptures on the Lords dayes which was called Tractatus or treating upon or handling a place Whose office it was to do this Who the Clerici were among the ancients Bishops q. Watchers Overseers Superintendents The Bishops interpreted the Scriptures the Presbyters Deacons Catechists and sometimes also private men did the same SInce the Sabbath was given for understanding the Creatour and not for Idleness sake as Athanasius de Sabb. Circumcis therefore the ancients have to the uttermost of their power endeavoured that by what means they could they might augment the Churches knowledge by their labours on that day For this end the Church being assembled the Holy Scriptures from whence the knowledge of Divine things flowes were distinctly read after the reading whereof followed their explication This was used in the Church while the Apostle was alive While he prescribes the manner to those that prophecy in the Church he charges them to look to that what they speak they may promote men in the study of piety while to that work they either make make use of exhortation or comfort 1 Cor. 14. 3. Neither was the use of prophecying left off in the following Church as may every where easily be observed in the Fathers After the Apostles and Prophets writings the Minister made an Oration wherein he instructed the people and exhorted them to the imitation of such excellent things Ambrose interpreted the appointed Lessons and did apply them to the peoples present use Origen saith the Christians in their readings and the explication of them did exhort the people to piety towards the blessed and great God and to other virtues the inseparable companions of piety Contra Celsum l. 3. After the ordinary Scriptures were read saith Austin I came to my Sermon The same appears every where out of the Fathers Treatises This explication of the Scriptures with us is called Sermon but with the ancients a Treatise Origen exhorteth to reading the Scripture and Treating Hom. 23. in Num. Ambrose l. 5. ep 33. Cyprian de bono pudicitiae And they that explained the Scriptures were called Tractatores Treatisers or Treaters Hieronym adv errores Joh.
on the shore of Tyrus in that time which passed between the Passover and Pentecost Act. 21. 5. for after the dayes of unleavened bread he sayled from Philippi Acts 20. 6. and he hastned to keep Pentecost at Hierusalem Act. 20. 16. and he came to Tyre in his journey to Hierusalem where with others he prayed on his knees They were I say careful in Prayer that the whole body should be composed with the greatest reverence and whether we are to pray with the face turned to the South or the other coasts of the Heaven Basil saith it is determined by no authority of Scripture although the ancients being moved with light arguments thereto prayed with their face turned to the East As because the East is more excellent than other parts of the Creation namely in mens opinion Just Martyr q. 118. Or because the light of knowing the truth arose in the east even as the Sun doth Clem. Alexand. Strom. 7. Or because we seek for our ancient countrey namely Paradise which God consecrated in the East Basil de Sp. Sancto c. 27. c. But of what account these goodly reasons are it is not for me to determine let the Church judge From the premises it appears that the Christians prayed unto God with their faces towards the East And for that reason the Heathens did accuse the Christians who prayed unto God towards the East as if they worshipped the Sun Tertull. ap 16. But there is no such command from God in the Scripture extant for Christians This was a tradition which one age received from another and yet it was no tradition of Faith but only of a rite or custom and it 's certainly evident that God will nevertheless hear those that pray to the South or West than those that pray towards the East Lastly when prayers were done the whole congregation of people cried together Amen Just Mart. ap 2. Athanas ad Imp. Const Amen rung again like Thunder saith Hierom which is to be understood of the multitude of those who were present at the holy mysteries These are the most observables of prayers whether conceived on Lords dayes or other dayes which we meet with among the ancients CHAP. XI Of Psalms and Hymns 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 UNder Prayers of which hitherto Sacred Hymns also alwaies used by the Church are comprehended For the custom of rehearsing Psalms in the Church is a kind of deprecating God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zon. in Can. 75. Conc. Trull St. Paul oftener than once mentions Psalms Hymns and Spiritual Songs with which the faithful sung with Grace in their heart to the Lord. Col. 3. 16. and Ephes 5. 19. although in both places the Apostle seems to some not to speak of publick hymns sung in the Church but of private yet it is without controversie that the Church had her hymns in the publick assembly which Paul himself witnesseth 1 Cor. 14. 26. when he saith When ye come together every one of you hath a Psalm c. there doubtless the Apostle speaks of Psalms recited in the sacred assemblies of the Church Therefore St. Austin thinks that the Church hath our Lords and his Apostles both documents examples and precepts for singing Hymns and Psalms Eusebius mentions Hymns out of Philo which he affirms were recited by the Church Hist l. 2. 17. Nepos hath recorded divers which the Brethren used in the time of Dionysius Euseh 7. c. 24. Tertullian witnesseth that in his age there were Psalms and Hymns sung in the publick assemblies Ap. c. 39. and elsewhere when he reckons up the Lords dayes solemnities he saith Psalms were sung De Anima c. 9. And in the words of Plinius secundus to Trajan who lived more than an age before Tertullian he acknowledgeth that the Christians had their meetings before day for singing to Christ and God Now in the time of Trajan John the Apostle returned to Ephesus who was banished into the Isle Pathmos when Domitian was Emperour In the time of Ephraemus they honoured their festivals with a Christian dignity in singing Psalms Hymns and Spiritual songs When Gregor Nazianz. teaches how the Feasts of Christians are to be celebrated he commands us to take hymns for timbrels singing of Psalms for bawdy and wicked songs c. Chrysostom devised nocturnal hymns to suppress the Arrian opinion and to confirm his hearers in the faith And Niceph. confesses that the Catholick Church used holy songs the beginning of singing Psalms and hymns being taken from thence lib. 13. c. 8. Hom. post redit Chrysostomi witnesseth that the Church used hymns in his age Basil going through the Cities of Pontus taught the people to meet together and attend upon Hymns Psalms and Prayers Ruffin Hist Eccles lib. 2. cap. 9. Basil Ep. ad Neocaesar 63. From which it appears that the custom of singing was observed even since the Apostles especially in the Eastern Church and the more the Church grew the more the use of singing grew also The Western Churches received singing more lately although Baronius deny it anno sexagesimo sect 33. who thinks that Damasus received not the rite of singing which he saith did from the very beginning of instituting the See grow up in the R. Church but the Psalter of the 72 Interpreters translation out of the East from Hierom who then lived at Hierusalem But the very words of Damasus will shew that Baronius being deceived in this doth colourably beguile the Reader Although Baronius doubts of the truth of this Epistle which yet the Pontifical book Conc. T. 1. p. 496. gives credit to The Epistle of Damasus â—o Hierom desires that he would send to him Graecorum Psallentiam i. the singing of the Greeks not Psalterium i the Psalter of the 72 Interpreters as Baronius would have it especially because the manner of singers was not used amongst them nor the grace of an hymn was known in their mouth Damas Ep. ad Hierom. The Pontifical also saith that Damasus ordained that Psalms should be sung both on the day and night by the Clergy If the singing of Psalms grew up in that Church from the first instituting of the Roman See as Baronius would have it with what face will the Pontifical affirm that Damasus ordained that Psalms should be sung which Baronius cryes out was done long before Damasus which yet the Pontifical ascribeth to Damasus his constitution Austin relates that Ambrose Bishop of Millain did first appoint the singing of Hymns and Psalms amongst the Western people Nor doth this disagree with their opinion who ascribe this to Damasus for they were contemporaries and what was begun by one might be confirmed by the others help So Polyd. Virgil. l. 6. c. 2. However it 's plain that that manner of singing was in force 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