But yet since it 's no casie thing to obliterate and wholly to eradicate the matter of that Law which commands us to set apart a whole day within the compass of a week and refer it for Spiritual Labour therefore that sly Adversaries by his Emissaries whose wit is ready and that have a mercenary tongue for colouring Impostures changing their opinion at pleasure with the inconstant Ecebolius at the first only desputes after his crafty manner whether such a time be ordained of God These men more boldly than truly acknowledge the authority of time to be received not from Gods but Mens constitution as though the Lords-Day were like the Holy-dayes which were commanded the Romans namely such as the Praetors according to their arbitrary power did proclaim And so its observation should depend upon the civil Magistrate and Churches authority These things thus being handled after these mens will and others not strenuously applying their minds to retard the speedy course of their enterprises reasons are found out with a little ado for errour is a fruitful thing by which men not very religious and observant of piety may at last rush upon the constant sanctification of this time with unwashen hands and feet as the Proverb is and tread it under feet as if it were only instituted of God not for the sake of any Spiritual work but carnal idleness These things courteous Reader have given me occasion more narrowly to search out both the Institution and Sanctification of this time namely whether first it could be shown from the Fountain of holy Writ from whence wise men know we must always judge what is to be defined of every Divine Truth and the ancient practise of the following Church which learned it from the Apostles any part of time weekly be destined to performe the holy exercises of Religion Secondly by what Authority that time is imposed upon the Church Divine or Humane Thirdly in what things the solemn sanctifying thereof consisteth Touching all which what may be shown from the foresaid Fountains the following pages will briefly without prejudice of others judging according to truth by the grace of God inform us These are I say the things of which I have purposed to treat God assisting which before I enter on some things remain of which the Reader studihus of truth is timely to be admonished First of all though there be none of any authority and name amongst the Professors of more pure Christianity who beareth not most clear testimony to the Lords Festival yet in no case must we expect that all things which chiefly make for the illustrating it can be demonstrated out of the papers of the most approved Fathers in one age Nor can any one of right be offended or wonder at this since the reverend authority of the Fathers especially in the controversies that unhappily sprang up in their age is to be attended in weighing whereof they have professedly and openly declared what their mind was but in other things which they have touched upon only by the bye they have not so roundly shewed their judgements Besides we know there is no point of Christian Religion the illustration whereof hath not more and more increased in the Church by progress of time to effect which the succeeding Church was enforced through a certain necessity for sometimes the foolish frowardness of adversaries and sometimes the lewdly-imployed manners of their own men have required this that diverse Canons about some heads of Religion the knowledge whereof formerly increased in the Church should be appointed I believe none will deny that the most profound mystery of the Holy Trinity was known to the Christian Church from its infancy yet in several Councils of the succeeding Church diverse Canons were ordained about it The Reverend Fathers in the Council of Nice ordain that our Lord Jesus Christ is not a Creature and this they did according to Pauls word In the Council of Constantinople all profess they did believe that the Holy Ghost is true God as co-essential to God both Father and the Son In the Council of Ephesus under the Emperor Theodosius the younger the Divinity of the Son is again concluded These mysteries were illustrated by these new constitutions and yet who will be so mad as for that cause to contend they were first then known to the Church when these new Canons were set forth about them which only the Holy Fathers ordained to obviate the frowardness of Hereticks that either denyed er adulterated the received Truth that the Divine verity which the former Church embraced being obscured and held down by the wicked artifices of adversaries might be restored to its ancient vigour But not onely the madness of Hereticks but sometimes also the inordinate manners of Christians have occasioned new Canons ordaining about things formerly known for it was an usual thing for the Fathers to inquire into the manners of those Churches that were commended to their care and when they observed that their Christian people were ensnared in errour or wandring from the path of truth or at least walking not uprightly according to the received rule of piety they straightway used new Canons as medicines congruous to both these evils and so in the Church as in the Commonwealth good Laws grew out of evil manners And although the things that were before ordained were abundantly sufficient to quench those errours newly sprung up or reform their lewd manners yet either the new breaking out of errour or dilating of manners not at all consonant to the holy light of the Gospel and creeping every way like leaven were stopped by the bar of new Canons But thereupon we must not think that the former Church was not bound to the truth which was by a Postliminium established with new sanctions or to manners reformed by their authority Which is easie to be observed in this business of the Lords Day The succeeding Church through the care of the best Emperours having obtained peace established divers things about the Lords Festival which are not now extant in the Doctors of the Primitive Church But who will say that the piety established by new Canons for observing that solemnity was not known to the former Christians whenas even in the Apostles age as it shall afterwards appear from the Scriptures the Lords Day was solemnly used for all the exercises of Religion in which the true manner of keeping it holy doth consist And the Fathers of the succeeding Church ordaining new Canons about its solemnity have not concealed this as is to be seen in the second Council at Matiscon Can. 1. in which they gravely study to set forth the Lords solemnity but to this they were moved by the rash custome of some as they say who exposed the Lords day to contempt In Concil Cabilon held about the year 664. caution is taken for prohibiting Country labours on that day which thing when the Fathers did ordain they confess they did
not appoint any new thing but renew the old Moreover in the Council of Friuli Can. 13. all Christians were commanded to observe with all reverence the Lords Festival in which as in other Canons of that Council they acknowledge they do not institute new rules but having recited the sacred pages of their fore-fathers Canons they persist to embrace with greatest devotion and 〈…〉 with a fresher style the things that were digested by them and promulgated by a wholsome pen. There came out also a new Decree in a Council at Paris for the strict observing the Lords day of which this reason is assigned by the Fathers because a due observation and the religious devotion of that day was in a great measure neglected That was not then the first time they decreed a religious institution of the Lords day but it being grown into a disuse they labour Postliminio to renew it and call to remembrance the neglected or obscured use thereof and the dissolute manners of Christians in performing on that day the exercises of Religion have produced new Canons about observing this solemnity whenas yet the solemnity it self and the holy duties thereof were well enough known to the former Church and so the things which were neglected through the carelesness of the people were afterwards with great labour inculcated Another reason also is to be added for the ordaining new Canons about this Festival The Heathen Emperours being haters of the Christian name provided by their Laws that the Christians should not have liberty on the Lords day to keep their meetings Which the wicked Edict of Dioclesian touching this thing informs us of How therefore would they observe out of the writers of that age all the mysteries of godliness to be performed on that day whenas not without great peril of life they did celebrate the Lords dayes not on the day time but on the night yet all Authors of any note as I said do acknowledge that the day it self was to be celebrated from the beginning of the Church and if they had had liberty they had executed the same offices of Religion on that day by which it was celebrated in the succeeding Church And these are the things for whose cause the Fathers of the succeeding Church being moved have treated more at large concerning the Lords day duties than those of the foregoing There remains one other rock upon which lest any dash I judge them also to be advertised Many of the Canons upon whose authority a great sort of the duties of Religion on that day to be performed do lean were set forth by Councils which were Provincial perhaps therefore some will object that none but the Churches of those Provinces are obliged to keep those Canons But indeed since the Decrees of Provincial Councils serve for the profit of the whole and not of any particular Church onely why should they not be received of other Churches professing the same Faith with them although not by vertue of any Provincials authority but of Divine truth albeit determined in a particular Province And since the reason of a Provincial Synods determination is universal why should not Canons so determined even in that respect oblige other Churches although not to undergo the punishment For the imposing of the punishment is particular where the Law in respect of equity may be general And whenas we see the authorities of particular Fathers to be esteemed amongst all we should be too partial towards them if we should set at nought the Canons of Provincial Councils at which several Fathers and Bishops were present unless some body will think that a sentence approved by the judgments of many be of less weight and authority than when it 's pronounced by one single person apart Because Pauls Epistles were written to particular Churches they are not therefore rejected of others for that in Gods intention they pertain to the Churches of all ages and Nations nor do they less agree with their moral state and condition than with those for whom they were primarily designed Moreover if in any Province there be Churches rightly constituted and according to the rule of Gods Word doubtless they are to be honoured with the name and title of Churches and the right hands of Christian fellowship are to be given them neither is there extant at this day a Church which upon occasion does not freely use the authorities of some Provincial Councils in confirming the truth to which yet this is by none imputed as a fault and why may not its assertors sometimes have liberty to use the Provincial authorities of Canons for propagating the truth about the Lords day The Orthodox Fathers anciently when any question arose by which the peace of the Church was disturbed did advise and mutually help one another The French Bishops in the case of communion with Felix consulted the Bishops of Rome and Millain whose Letters were read in the Council of Tauritan as appeareth by the fifth Canon of that Council The Spanish Bishops in the case of the Priscillianists profess they will not communicate with the lapsed although reclaimed without the consent of the Roman Bishop and Simplicianus of Millain Liberius Bishop of Rome writes to Athanasius and begs it of him before God and Christ that if he be of his mind he would subscribe his Epistle A pud Athanas p. 397. That was indeed a sweet communication and modest prudence in the ancient Bishops that one act and one consent should be kept according to Gods Laws amongst them all And hence it was that they entirely studied to use one common counsel about the profit of Church-administration and did not reject with a supercilious disdain that which seemed best to be done to their fellow Bishops although distant from them in other Provinces but the association of Priests although large was so coupled together with the glew of mutual-concord and bond of unity that one falling into danger the rest helped him Whatever therefore was thought just by Pastors of other Churches especially those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Petrus Alexandrinus sayes in Sozomen of the Roman Bishop although congregated in a Provincial Council or out of Council was by good desert not rejested of other Bishops of the same Faith but they helped one another by mutual counsels and labour Whence it follows that Canons ordained although in Provincial Councils about the Lords Festival are not to be rejected But I will stay no longer to take this remora out of the way One Objection remaineth which lest any thing be wanting to the knowledge of the truth must be prevented Some having no care of the Lords Festival do contend that the Fathers in those latter Councils do stick in small things and do mingle I know not what matters of little value with their Canons about observing the Lords solemnity for whose sakes they judge whole Canons to be nothing worth as in some Councils it 's
Fathers in the same place say The Lord doth not require of us to celebrate the Lords day by corporal abstinence Nor are these words so to be taken as if we were not by virtue of a Divine precept obliged to rest from worldly affairs and that vacation from worldly labours on that day were not a Divine but humane ordinance For the Fathers are intent on this to teach them that corporal abstinence as they speak is not on the Lords day only required of us but that God also seeks for that obedience through which treading under foot all earthly actions he may in his mercy advance us to Heaven In that phrase therefore there is an Ellipsis as appears from the premises which the Holy Ghost often uses in both the Testaments As Gen. 32. 28. Thy name shall be called no more Jacob but Israel that is thou shalt not only be called Jacob but also Israel 1. Sam. 8. 7. They have not despised thee but me that is not only thee 1 Cor. 1. 17. Christ sent me not to baptize but to preach the Gospel that is he was not only or chiefly intent on baptizing those that had embraced the Christian faith So here they grant that God requires the body to rest from labour but they affirm that he doth not only require that and they certifie all if they disesteem their wholesome counsel that they should be punished of God yet no vengeance of God would pursue them where they transgressed a command prescribed of him It appears therefore from the punishment with which according to these Fathers the violation of this rest is attended by God that God requires of all to rest on the Lords day otherwise his anger would not wax hot against those that pollute the holiness of this Festival by worldly labours or slothful idleness And now these things do evidently enough shew that gainful labour is to be avoided on the Lords day CHAP. XII How far forth on the Lords day we may attend labours namely of necessity and piety Countrey men are boud to sanctifie the Lords day the indulgence granted to Countrey men by Constantine the Great is examined and revoked the fact of Paula and practise of the Coenobita or Monasticks in Hierom is weighed Also the sense of a Canon in the Council of Orleans Manumissions and certain transactions lawful on the Lords Day ALthough the Ancients thought that labour tending to gain was on the Lords day by no means to be undertaken of Christians yet do they not require a cessation from all labour generally but according to the Scriptures do permit that which men moved by necessity do undertake Mat. 12. 11. where Christ teaches us that a sheep which is on the Sabbath day fallen into a pit may lawfully be laid hold on lift up and drawn out for no laws are appointed to necessity which defendeth whatever it enforceth It is ordained in the Council of Narbo that every man as well free-born as servant Goth Roman Syrian Greek or Jew should do no work on the Lords day nor yoke oxen except there be a necessity murando for walling otherwise in metendo for fetching in corn Can. 4. They therefore allow labour undertaken for necessity Of which nature there are divers reserved cases of which frequent mention is made in the Decretals In which number is the taking of Fishes which unless they be then taken cannot be taken at another time This appears in the catching of Herrings which do appear seldome or but upon certain dayes to catch which although some think it no case of present necessity there is liberty granted whenever they appear Decret Greg. l. 2. de feriis Tit. 9. cap. licet Gregorius Ep. l. 11. cap. 3. Although he denies that the body is to be washed on the Lords day out of luxury of mind or for pleasure-sake yet he condemns it not necessity so requiring whereby it appears that under the name of baths all things done out of necessity to the body are allowed Neither doth any one find fault with that bour that is bestowed in the exercises of piety as being that which directly tends to the worship and glory of God and doth promote it Of ancient time saith Tertullian the law of the Sabbath forbad humane labours not divine The Heathens allowed a liberty to labour about both these Macrob. Saturn l. 1. c. 16. in whose judgment works undertaken for religious devotion sake or any necessity were lawful amongst them even on a Festival day In another case also there is by some a certain indulging of labour yielded By Constantine the Great the Countrey men were permitted to attend on the tilling their ground on that day But I will set down the words of that indulgence Let all Judges and people in cities and all crafts-men rest upon the honourable Sunday Yet let those that live in the countrey freely and at their liberty serve husbandry because it frequently falls out that on another day the corn and vines cannot so conveniently be committed to the furrows and so by missing of that advantage the profit yielded by the heavenly providence perish Now if any one because of that indulgence granted to to countrey men to work on the Lords day think that they are not at all obliged to sanctifie this solemnity especially whereas the Fathers of the Church about the year 305. in 1 Eliber Concil appointing a Canon about celebrating the Lords day do only make mention of those that live in Cities when they say If any dwelling in the Cities shall not for three Lords dayes come to the Church let him abstain for a while that he may be thought as one rebuked If I say any will interpret these words so as if attending this Festivals solemnity belonged only to Citizens and that Countrey men were left at liberty on that to bestow their labour in their trades and affairs setting aside all care of Religion as if the Lords day were like those Holy dayes which among the Romans were proper to some Families which they observed according to the use of their houshold celebrity or like those Feriae Imperativae which the Consuls or Praetors proclaimed by the freedome of their power as if it were for Princes and Magistrates to determine by their power to whom it belongs to celebrate the Lords day they that so think neither do reach the sense of the Law made by Constantine nor of the Eliberitan Canon because a long while before Constantine of blessed memory by the grace of God came to the Empire there was meeting of all in the same place on the Sunday whether they lived in City or Country as Just Martyr witnesses Ap. 2. And Origen perswades all that on the Christian Sabbath they would come to Church and there hearken to holy Lectures and Treatises These are the duties which Christians are to attend from which none no not Countrey men are exempted but as well they in the Countrey as
they in City were obliged to be present at Church-assemblies Which things being considered I see not to what purpose any should conclude out of the Elib Council that they which live in the Countrey are not to attend on the Lords Festival although in the Canon there be express mention of those who live in Cities because the Bishops and Presbyters to whom it belonged to go before the other members of the Church in celebrating the Lords day did dwell in the Cities and in that age there was not every where a supply of them afforded for the Villages therefore the Fathers of that Synod by name did express these who were supplied with them that laboured in the Word And a long time after the Eliberitan Council was gathered divers Villages were not furnished with Churches witness Chrysostom Hom. 18. in Act. Besides when it 's plain that the unlearned and unbelievers were admitted into the Church-assembly in the Apostles dayes 1 Cor. 14. 23. why should not the Countrey men after the Apostles death be bound to be present at the assemblies of the Church as if they who had bestowed their pains in tilling the earth had forthwith forsworn their barbarity And because they who live in the Countrey are as well Members of Christ as Citizens why should not Christ impart his communion as well to these as those in the exercises of Religion on the Lords dayes It is expresly commanded in the Constitutions which they call the Apostles that on the Lords day servants attend in the Church to hear the Doctrine of Religion And Sozomen tells us that amongst the Arabians and Cyprians he found ordained Bishops in Villages If at that time Bishops were set over some Villages then certes they who inhabited them were instructed by the Bishops in the Doctrine of Christ on all especially the Lords dayes as the custome of the Church was Eusebius also confesseth that men and women old men and children bond and free noble and ignoble learned and unlearned did almost daily assemble together in every place where-ever the men lived to receive the discipline of Christ from the rising of the Sun to the setting thereof If all men of whatever condition or quality were daily intent upon the Doctrine of Christ then they that lived in the Countrey did not refuse it on the Lords day Yea the same Author as formerly we have seen affirmeth that Christ hath prescribed all the inhabitants of the world whether at land or sea to celebrate the Lords day Eusebius therefore acknowledges not that it 's only for Noble men and others of great name to be present at Church-assemblies from which servants and those of inferiour condition should be excluded but saith that the Lord himself hath otherwise commanded Also in Theodoret that pious Emperour Theodosius witnesseth that the doors into the holy Temple are open for servants and beggars and therefore in this age they were present with other Christians in the Church-assembly and were not excluded from the same But let us return to examine that indulgence granted by the Emperour Constantine to Countrey men for working their labours on the Lords day Where first we may make a question with the learned Divine Mr. S. A. Whether any such was ever granted of him for the countrey mens sakes or no since Eusebius who was Constantius's contemporary and who well enough knew all things that the Emperour did speaking of the Law he made about observing the Lords day makes no mention of this indulgence Euseb de vita Constantin l. 4. c. 18. but only relates how the Emperour commanded that all should rest from their works In the same manner Sozomen recites the same law although lib. 1. c. 18. and in both there be a deep silence about excepting country labours Which things being considered it may justly be doubted whether ever such an indulgence were granted by that Emperour of blessed memory But come on and granting this indulgence for the authority of the Book relating it let us seek out the reason and sense thereof This was the true reason of that liberty if there was any granted Because Constantine subjected all the subjects of the Roman Empire whether they had embraced the Christian faith or had not yet tasted it to the law of observing the Lords day witness Eusebius Which though it could be known by no other argument might be judged of by this that he calls not that day in the Church manner as Baronius The Lords day but by the Heathen manner Sunday Thence I say may it be gathered that the same Law was not prescribed by him to Christians only but Heathens also for whose sake he uses an appellation peculiar to them Since therefore the Gentiles also were to rest from their labours by virtue of the Law made by â—…stantine therefore he granted them a liberty to look after their countrey labours Whereas he knew that those who were not turned Christians could not easily be brought in to be bound by the Christians lawes he yielded something for these mens sakes and Constantine was sufficiently hated by them for neglecting their idolatry and therefore by little and little he studied to draw them to the true worship of God as Eusebius ubi supra Moreover the liberty of medling with countrey labours on the Lords day was granted to countrey men only in case of necessity which thing the very words of the indulgence do declare lest through occasion of a moment the profit yielded by the heavenly providence perish by the occasion of one moment the profit of fruits might perish therefore in gathering in the fruits sometimes a regard of a moment may be had no labours are therefore permitted but to undergo which they were induced by a certain necessity lest the fruits should perish in which case also we have observed worldly labour is permitted That exception therefore of Constantine cannot be brought to patronize labour used upon no necessity because he indulged this liberty for the sake of the Heathen only whom he with all lenity studied as far as he could to perswade them to embrace the Christian faith and in case of necessity which being afterwards continued a while Leo declares void by a new law set forth to the contrary and calls that indulgence a decree differing from the Apostles But because Leo doth very aptly answer the reason of this indulgence assigned by Constantine I will set down his very words for the Readers sake Because saith he it is apparent that another law doth contradict that law which commands all to reverence the day of the Lords Resurrection by a cessation from labours which determines that all generally are not prohibited working others have a liberty to work for it saith Let all Judges c. as above in the Law of Constantine the cause of which profaning that day is grounded on no reason for although the preservation of fruits may be pretended yet that is of
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
rather than the later because the cited words of the Canons do ordain what forms of prayer they should use whose office it was to perform acts of Religion when they stood at the altar So Conc. Carthag where they that were to Treat stood not the Bishops seat who did interpret the Scripture was in the midst of the Church as we have formerly shown This therefore was ordained by the Fathers lest as Hereticks increased and spread their Heterodox opinions the Christian people who did not well enough attend their practise should be imposed upon by Hereticks Canons were established because in that age especially every faction did spread abroad certain forms of Prayers and Psalms by which when they were met together they might allure unto them men that were not well enough exercised in the faith but unwarily embraced their dreams as Historians report it fell out in Chrysostoms age not long after the aforesaid Councils were held That I say these mens endeavours should be prevented lest Hereticks should spread abroad Forms of Liturgies not agreeing with the Doctrine received from the Apostles it was ordained that in publick Liturgies which were not to be prescribed by any one man none should have liberty to use any forms of Prayers but what were either formerly in use namely before the mists of Heterodoxisme had obscured the shining face of truth or had been approved by the most judicious brethren or lastly confirmed by the authority of some Synod The very words of the cited Canon do declare that the Mileritan Fathers do speak of such Prayers Let the place be seen it is extant in the first Tome of the Councils pag. 600. Moreover it appears that this was the cause of those Canons by the condition of the times in which they were ordained For at that time the Church was grievously sick of the wounds both of Arrianism and Pelagianism And reason it self perswades not to restrain the cited Canons to the Prayers which were conceived by him that Treated to the people For those were to be conceived alwayes as the necessity of the Church did require as formerly Tertullian taught us for which cause they could not alwayes be the same but were to be varied pro re nata and as the necessity of the people for whom the Treater was to offer the sacrifice of the lips to God required On the contrary if the Canons speak of the Treaters prayers then this is worthy observing that the Grave Fathers in those sanctions did not intend to prescribe lawes for all and every Treater in the Prayers he was to conceive but onely for those who were not well instructed in Religion for they speak of some who name the Father for the son or the son for the Father and who had written out Prayers to themselves from some other So Conc. Carth. where above they ordain lest the less exercised in Religion should be imposed upon through the fraud and deceit of others that they conferr with their wiser brethren about the Prayers they had written out before they uttered them to the people The same is also to be said to the Mileritan Canon wherein it is provided that nothing be composed against the Faith either through ignorance or less care And yet by those sanctions the more instructed of the brethren are not restrained to Forms of Prayer unless they be approved by others We read that certain prayers were prescribed by Constantine the Great to his Guard which they used on the Lords day yet none will thence conclude that other Christians were to put up no Prayers to God but what were commanded The cited Canons are therefore to be understood either of Liturgy Prayers or of the Prayers of the Treater unfit through ignorance to conceive Prayers and of no others Fifthly in their Prayers conceived after this manner they prayed to God for things just honest and meet to be heard Arnob. cont Gent. lib. 1. And these they asked for all mens sakes not only for familiars but enemies for Emperours and Subjects and in their prayers they seriously pleaded with God for all others so Arnobius lib. 4. For themselves and all every where as Justin Martyr Ap. sec For the Emperours health as Tertull. apol cap. 30. For their offices for their worldly state and peace Tertull. ibid. And especially for the Church because the whole people of Christ are one Cypr. de Orat. Dom. Sixthly these Prayers were conceived in a known tongue Origen instead of all will teach us this who writeth against Celsus a froward adversary of the Christian name Contr. Celsum l. 8. where he lets all know that the right Christians did not in their prayers make use of the usual names of God in Holy Writ but the Greeks prayed in the Greek and the Romans in the Roman and every one in his own Language and praised God according to their might and the Lord of all Languages heard them pray in all Languages understanding them as well when they spake in divers as if they all agreed in one Language that I may say so and as men of one voice Where he teaches us that Christians in what place soever they lived did in their Prayers use no other than their vulgar idiom Seventhly it will not be far from our purpose to add something of the posture of the body in conceiving of prayer Where in the first place it will be worth our noting what Austin excellently observed there is no prescript posture how the body should be ordered in Prayer only that the Soul being present before God that it perform its devotion And he addeth that some prayed standing some kneeling and some lying prostrate Justin Martyr relates that they prayed standing Apol. 2. When we stand saith Cyprian we ought with watchfulness and with all our hearts to apply our selves to prayer But we read that Prayer was used to be made to God upon the knees more frequently and it appears that this posture or rite in Prayer was most ancient and common in all ages Clem. Alexand. Strom. 7. saith that they fell down upon the earth when they paryed The Christian souldiers are said kneeling on the ground as it is usual with Christians when they pray to compose themselves to offer up Prayers to God in Euseb Hist. 5. c. 5. Arnobius also affirms that Christians when with joynt Prayers they worshipped God they were prostrate or as afterwards when they prayed they fell upon their bended knee The Church saith Epiphanius in fine Panarii commandeth Prayers to be made with all diligence and with kneeling on set dayes But on the Lords day in memorial of the Lords Resurrection they worshipped not on their knees and anciently they rejoyced in that immunity from the Passover till Pentecost So Tertullian Just Mart. q. 115. Which custome being in some places decayed the 20th Canon of the first Council of Nice hath ordained to be kept every where although St. Paul prayed kneeling
by the fifteenth Canon Conc. Laod. that none should sing in the Church besides certain that were chosen for singing the reason of which Canon is assigned by Baronius to be this Because saith he when the people and Clergy sung promiscuously through the unskilfulness of the singers it oft fell out that by the disordered sound of voices the diversity marred that harmonious singing which was congruous to the Churches dignity therefore it was prohibited the people in the Church that none should sing but those unto whom this work was assigned To confirm this conjecture he hath recourse to Chrysostom the same doth Binius Conc. T. 1. in Notis Conc. Laodic To me it is not manifest what was the true reason of ordaining the Laodicean Canon After the Laodicean Council the fore-observed testimonies have shewed us that it was an usual thing for the Christian people to sing with others in the Church but as for the place in Chrysostom cited by Baronius it brings no help at all to establish the conjecture of Baronius For in that place of which we have formerly heard in this Chapter St. Chrysost only blames that unseemly manner of singing which was borrowed from the Theatres Mimicks and Dancers and confisted of clamours which signified no certainty But he hinders not the people from the liberty of singing in the Church This none will deny that looks into the place of Chrysostom cited by Baronius When all is done saith he we forbid not jubilation the contrary whereto is affirmed by Baronius and his follower Binius but a voice that signifies nothing not the voice of praise but a rude voice of absurdity the vain and rash throwing up of the hands into the air stamping with the feet unseemly and effeminate songs which are the playes of them that sit idle in the Theatres and at Horse-races Thus Chrysostom which is far from the sense for which Baronius brought it Which doth also more evidently appear from the end of that Homily in which he speaks to his hearers that they would come to God with a calm and repressed voice and not lift up their hands in disorderly motions but present them to God both together Which things being well observed with what face can the Papists alledge Chrysostom for denying the people a liberty to sing in the Church Now from the premises it may easily be observed that the Fathers approved not of that which they call Broken Musick that consists rather in the noise of the voice than the fervour of the spirit as if from such Musick God neither got any praise or the Church profit Therefore passing over that they prescribed the Church simple singing It displeased Gregory the Great that those who were chosen to office of preaching and the holy Ministry should having that charge betake themselves to singing in a Synod at Rome held in the time of Mauritius Gregory would not have so much time taken up in singing and almost no place left for preaching Zonaras also teacheth that Readers in the Church ought rather to attend the care of singing than the reading of holy bookes To conclude I leave it for others to judge what to think of that Popish singing which is fitted to the exact measures of all kind of Musick since Cornelius Agrippa one of their own profession hath copiously enough painted out the liberty of Musick which they allow for setting out of hymns There is saith he at this day such a licentiousness of Musick in Churches that even a deal of bawdy songs on the Organs have equal place with the Canon of the Mass and they chaunt the Divine offices holy mysteries and prayers having hired a company of wanton Musicians with a great sum of money not to the Hearers understanding not to the Elevation of the Spirit hearken here you Papists that number your Psalms but love to bray them out like Asses without understanding them but for lecherous tickling not with mens voices but belluine clamours while the boyes whine the descant others bellow the tenor others bark the counterpoint others roar the treble others grunt the base and they make that many sounds may be heard but no words or sentences be understood but the authority of judgment is taken away both from the ears and mind Thus he who warrs with you in your tents De vanitate Scientiarum in the end of the sixteenth chapter in which he doth paint out to the life as they say the bawdry of Roman Musick in their holy mysteries well enough befitting the Babylonish whore and the incommodities thereof little agreeing to the holy worship of God And the like doth Polydor Virgil De inventione rerum lib. 6. c. 2. And these are the things which I had to mention of the two exercises of Religion comprehended under the Ministry of the Word and Prayer that were to be performed upon the Lords Day CHAP. XIII Administration of the Sacraments on the Lords Day THe third thing among the publick exercises of Religion wherein the observation of the Lords day was solemnized among the ancients follows viz. the administration of the Sacraments Which although not tied to the Lords day were administred on the Lords day the Scriptures bearing witness Acts 20. 7. the Disciples being gathered together on the first day of the week to break bread Paul preached to them c. where breaking of bread is not to be expounded of a domestick feast but of the H. Supper as we have shewn Book 1. chap. 2. For having continued his speech until midnight St. Paul took bread the comparing of ver 7. with 11. evinces this now the Disciples met not at that time of night to break their daily bread But we must make account that there was a solemn day proclaimed amongst them for celebrating the Holy Supper which should be more commodious than all the other and that was the first day in the week on which that place doth evidently enough conclude that the Church met together And the Apostle teaches that it met in the same place to eat the Lords Supper 1 Cor. 11. 20. Justin in the place above so often cited doth witness that the Eucharist or as Tertull lib. 2. ad Ux. cap. 4. the Lords Feast was wont to be administred by the Church on the Lords day So Chrys Hom. 18. in Act. Ap. Ambrose delivered to the Catechumeni whom he calls Competentes that is those that were instructed in the Christian faith suing for Baptism on the Lords day after the reading and Treatise the Symbol of the Church in the fonts which we understand of Baptism without which none were admitted to the Eucharist That the Sacraments were administred on the Lords day none doubts concerning the administration whereof I leave the prolix narration to be drawn out of the learned Commentaries of Divines of whom this age by the grace of God reapeth a fruitful crop who professedly handle common places of Divinity lest I should
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
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
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
on that day and thinks it is to be honoured with Divine Worship for the day which is called the Lords day is by right to be dedicated to the Lord. Constantine the Great about the year 300 ordained that all the Subjects of the Roman Empire should on those dayes called by our Saviours name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. rest from all work So Sozomen lib. 1. cap. 8. Divers passages occurr amongst the ancients which shew that no earthly labour for the sake of gain is to be undertaken on that day which would be needless to run over severally since the premises demonstrate the truth to all that reject it not But lest any should be deceived in Can. 29. of the Council of Laodicea held before Constantines time I will add something to illustrate the true meaning thereof In which Christians are commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that honouring the Lords day they should rest if they can as Christians By which exception if they can Zonaras on Can. 29. Conc. Laodic thinks that labour on the Lords day was prohibited all Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except the Husbandmans works to whom the civil Law grants an indulgence Whose opinion the patrons of labouring on that day do follow But in this doubtless Zonaras derives them and they others who adhere to his gloss For first the very words of the Canon shew that Christians as Christians ought on that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rest whence it appears that labour on the Lords day is unlawful to Christians Now the exception which the Canon mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they can ought rather to be understood with a respect had to the time in which the Council was gathered than to performing namely of harvest labours For the Council was assembled before Constantine the Great entred upon the Empire at what time the inseriour sort of Christians were compelled by their heathen Lords to whom they were subject and not of their own minds to perform worldly works on that day as on others as a long time after that Council was congregated the Christians were forced to sit and see the playes for remedy whereof the Africans ordain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no Christian should be forced to those playes For their sakes therefore who were forced to labour by others was that exception added by the Laodicean Fathers not that labours used on that day were approved by them but because of those that were in bondage to others and by their severe authority or impetuousness compelled to undergo them on the Lords dayes I say for the comfort of these they put in this exception if any contrary to their minds were forced by others to do so Although divers that were stronger in the faith rather died for it than that they would any wayes violate the Lords day as formerly we heard out of Baronius under the reign of Dioclesian And that this which we have brought is the genuine sense of the Laodicean Canon divers authorities of Fathers before the Council of Laodicea wherein Christians are prohibited earthly labours do shew neither can there from thence any in this our age in which all God be thanked have given up their name to Christ take a pretence to defend the using of worldly labour on the Lords day since now it is the fashion as well of Masters as servants to rest from their labours on that day And secondly that Civil Law on whose authority Zonaras exposition depends was made by Constantine of which briefly anon wherein the countrey men had liberty freely to attend their countrey labours on the Lords day Now the Laodicean Fathers being gathered before the first Council of Nice could have no respect unto a law made some time after the meeting of their Council but are to be understood as I said according to the condition of that age in which the Christians although they of themselves rested from labours were by others compelled that had not yet embraced the Christian faith to undergo them In the second Council of Matiscon Can. 1. about the year 588. it is ordained that none give themselves to labours as on private dayes as they speak for this is in a rash manner to give up the Lords day to contempt But the words of the Canon come a little more narrowly to be examined lest at the first sight the Reader be imposed upon through some mens perverse interpretation of them First the Fathers ordain that if any have a Church near him that he betake himself thither These words are not so to be expounded as if none were bound to be present at Church-meetings but those that had neighbouring Churches at hand from which they that lived farther off might at their pleasure be absent He that will attentively read the beginning of that Canon will not say that this was the sense of the Bishops in that Council who had it put upon them by King Guntheramnus's command that by all means they could they look to that the Christian people should not in a rash manner give up the Lords day to contempt and therefore the Bishops admonished all Christians in this matter from which admonition they neither exempt Lawyers nor Countrey men nor the Clergy or Monks as the words of the Canon do shew And when Guntheramnus required it of them that the body of all the people should assemble on that day to exercise their devotion he decrees that those who set at nought this admonition should by right be corrected with canonical severity or the punishment of the Law If therefore he by his own authority according to the vigor of the Bishops decree allowed none a liberty to be absent from Church assemblies none can interpret the aforesaid words of the Canon as if only those that are near to Churches were bound to be present at them since all as well near as far off are bound by one and the same law when therefore they say if any have a Church near him it is the same with Let all go to the Church as afterwards in Concil Foroju Can. 13. Secondly Let none wonder that the Matiscon Fathers reciting the exercises of the L. Day in that Canon do there only make mention of Prayers Hymns as if there were no other exercises of piety besides Prayers and singing of Psalms to attend on that day for afterwards in the same Council they have ordained something of the Sacraments Can. 6. And Guntheramnus doth faithfully charge his Bishops that by frequent preaching they study to amend the people by Gods providence committed to their charge Therefore they declare that no offices of piety be pretermitted on that day Nor do they define those things only for the exercises of Hymns or Prayers but peradventure they mention hymns and prayers because they direct the Canon to the people whose part it was to attend these offices and celebrate the same and not to preach the Word Thirdly 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
the Millainoys For when Justina persecuted Ambrose the people watched in the Church and then it was appointed that Psalms and hymns should be sung according to the custome of the Oriental countries lest the people should pine away with the tediousness of sorrow and from that day to this day it is retained many and now almost all congregations in the whole world imitating it Paulinus witnesseth also in the life of Ambrose that in the time of Justina hymns began to be sung in the Church of Millain and he relates that the devotion of this celebrity was not onely used in that Church but had spread over almost all provinces in the West In explaining the hymns which were anciently sung of the Church we will first search into the matter of the hymns and then into the manner of singing As for the hymns themselves the Divine Oracles being sung with a sweet voice did animate their sounds and therefore they sung sometimes David's Psalter Aug. Conf. l. 10 c. 33. So Theodoret saith that Flavianus and Diodorus did teach that David's Psalms were to be sung Hist l. 2. c. 24. Chrysostom when he reproves some that sung uncomelily mentions the very words of Davids Psalms which were uttered in the singing Austin glorieth that the divine Songs of the Prophets were sung soberly in the Church Ep. 119. c. 18. Tertullian saith that in the assemblies of Christians after the Manualis aqua every one was called forth to sing to God either out of the Holy Scriptures or of his own invention Apol. cap. 39. Sometimes also Psalms were sung in the Church-assembly which were written-by the Doctors of the Church Socrates mentions some Psalms that were written by Chrysostom lib. 6. cap. 8. Eusebius by Nepos Hist lib. 7. c. 24. Conc. Laod. Can. 59. it is prohibited that no private Psalms be uttered in the Church Therefore St. Austin in the aforesaid place doth blame the Donatists for leaving Davids Psalms and singing Hymns which were invented by themselves CHAP. XII The manner of singing in the Church was according to the vulgars capacity modest and sober the incommodities of a sweeter voice in singing The profit of a well moderated singing Hymns were sometimes sung of one sometimes of divers Antiphones Organs How none were to sing in the Church but those that were chosen to this purpose Broken Musick disallowed A censure of that Musick which is used among the Papists IN the second place this is to be observed of the manner of singing used by Christians in their assemblies although singing was every where used yet the same manner of singing was not used by all At least the ancients did chiefly regard that their singing might be understood of the people lest through the sweetness of the voice in singing without the pious affections of the heart they should be deceived The Corinthians excelling in the gift of tongues sung commonly in an unknown tongue but Paul abrogated that errour and commanded them to use a known tongue that the people might say Amen 2 Cor. 14. 15. Neither could they that sung to the Lord in their heart any otherwise stir up themselves by Psalms hymns and spiritual songs Which yet was enjoyned the Church by the Apostles Canon Col. 3. 16. Eph. 5. 19. which do teach that all the art of singing in the Church ought by the Apostles sentence to be ordered into the vulgars capacity So was is also used in the following Church St. Athanasius made the Reader of the Psalm to sound it sorth with so little a changing of the voice that he was likelier to one that pronounced it than sung it witness Austin Confess l. 10. c. 33. St. Hierom being bold upon the testimony of St. Paul 2 Cor. 14. 15. where the Apostle saith I will sing with the spirit and I will sing with understanding also teaches us that in singing a Psalm not the sweetness of the voice but the affection of the mind is to be observed For it 's better to worship God in praises and hymns that are tuned in a pure mind which God onely looketh at than those that are sung with a loud and shrill voice as sometime Philo de Plantatione Noe. The Africans did soberly sing their Divine songs of the Prophets in the Church whereas the Donatists sung their immodest roarings like songs composed by mans wit as if they were sounding a trumpet to battel Where Austin finds fault with them for two things First because they betook themselves to sing hymns which they devised by their own invention leaving the holy songs of the Prophets And secondly because they sung them not soberly as the Church did but as puffed up with pride Austin blames them for both Quaestiones ad Justinum Mariyrem acknowledge simple singing in the Church Qu. 107. Austin relates the incommodities of a sweeter concord in singing who was some time more moved with the singing than the thing which was sung for which cause he acknowledgeth that he sinned grievously and had rather that he had not heard when he sang for the contentment of his flesh beguiled him and he gave more respect to Musical delights in the Church than was seemly For avoiding these inconveniences it is ordained in Conc. in Trullo Can. 75. that those who sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. should neither use disorderly shoutings nor strain nature to clamour Nor is the reason of this Canon assigned by Zonaras contrary to religion or right reason Singing of Psalms saith he is a kind of deprecating God wherein by suppliant prayers we beg the pardon of sins Now it 's fit that supplicants go in humble habit but clamours and rude shoutings are no argument of humility and modesty but of a mind rashly vaunting and carried away with presumption Thus Zonaras Hierom is clearly of the same opinion who thinks that our singing must be to God not with the voice but the heart Nor are we like Tragedians to anoint our throat and mouth with sweet modulation that our Theatrical tunes and songs may be heard in the Church but we are to sing with reverence indeed and in knowledge of the Scripture None doth better than Chrysostom reprove that unseemly manner of singing borrowed from the Theatres that signifie no certainty to us by their clamours It is a notable place which though it be large I will set down for the Readers sake There are some men saith he who contemning God and reckoning the Oracles of the Spirit for common and profane do utter disordered voices carrying themselves no better than those that are mad ruffling and rowling with the whole body and shewing manners far off from a spiritual stability O wretched and unhappy man thou oughtest with trembling and reverence to resound the angelical glorification and with terrour to make confession to thy Creatour and by this to beg the pardon of sins And here thou bringest in the fashions of Mimicks and Dancers while thou throwest
thou wouldest increase and bless their children and instruct them when they are come to age with wisdom that thou wouldst direct all their purposes to profit Pray ye Catechumeni to the Angel of peace that all your purposes may be peaceable to you beg that this may be a peaceable day and all the dayes of your life Commend Christians your purposes what is honest and profitable your selves to the living God and his Christ c. Which being pronounced the Deacon bids them rise up and dismisses them having instructed them with sundry Precepts And these are the offices of the Liturgy at which the Catechumeni were allowed to be present The second degree of them that were in the Church followeth namely the Faithful who were present at all the parts of the Liturgy performed in that order they were recited in the precedent Chapters Neither could any one of this degree depart out of the Church-assembly before all those offices were finished as we have observed formerly chap. 6. of this Book and therefore I need to add no more of them The third degree of them was those who were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Penitents These being instructed in the Doctrine of Christian Religion and once baptized in the holy laver of baptism they recorded their names in the Church catalogue But falling into some manifest sin by which they lost the common priviledges of the Faithful they were bound of the Church with spiritual bonds till they had declared sufficient signs of their repentance There were sundry classes of these during the time which was defined by the Bishops judgment Can. 7. Concil Ancyran of their publick repentance and sundry places were assigned to them in the Church Without whose observation it will not be easie to shew what offices of the Church-Liturgy they had liberty to be at and what not For during the repentance which was prescribed them by the Bishops they had not the liberty of all offices with the body of the Church We meet with five kinds or classes of Penitents in the ancients Some were Lugentes some Audientes some Substrati some Subsistentes and then some that were perfectly admitted to partake of the Lords Body and Blood Zonaras reckons three degrees of these in Can. 8. Conc. Ancyran And the same Author adds a fourth in Can. 4. of the same Council But all the degrees of Penitents are extant together in Baronius an 263. num 29. with the Centur Magdeb. 2. c. 6. also These degrees are reckoned up by the fore-mentioned Historians out of the Canon or the canonical Epistle as the Greeks call it of Gregorius Neocaesariensis sirnamed Thaumaturgus if it be that Gregory as some think not The first degree of these was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Weepers in which the Lugentes or Weepers having committed a sin stood without the Church Zonar in Can. 5. Conc. Neocaesar Where they asked them that entred in with sorrow and tears that they would draw out the bountiful mercy of God for them Weeping saith Thaumaturgus in Baronius or sorrow is without the gate of the Oratory where the offender as he stands must ask the Faithful as they enter in to pray for them Let the offender saith St. Ambrose beg pardon with teares beg with sighs beg that he may be pardoned at the weeping of all the people These are said by Tertullian libro de Poenitentia cap. 9. to kneel to the Presbyters and charis Dei i. the dear servants of God But here I will give the Reader this advertisement that it 's well observed by Pamelius in his notes upon this place of Tertullian that this place in some editions is faulty For some have it Presbyteris aris Dei adgeniculari i. they kneeled to the Presbyters and altars of God Which reading some catching at as agreeing to their dotage are busily diligent to desend bowing to altars upon this testimony So Bellarmine and others of his opinion Now their exposition how likely soever is not worth a rush For it 's clearer than the noon-day that in this they are deceived through ignorance of the Church custome For how could the Penitents kneel at Gods altars when at that time they were not permitted to come within the rails of the Clergy as is well enough known to all that are any whit seen in Church antiquity much less to the altar but being placed without the auditory as formerly we have heard out of Thaumaturgus and Ambrose and falling down at the feet of them that entred in they seriously intreated them with tears that they would beseech God for them The Lugentes therefore were wont to kneel down to the dear servants of God both Presbyters and others that went into the Church for they sued to them besought them fell on their knees kissed their footsteps Afterwards they required the patronage of the holy people to God for them For in this business Fabiola will be to us an example who is by Hierom recorded to have opened her wound to all while she had her sides ripped open her head bare her mouth shut neither did she enter into the Church of the Lord but sate saparate without the tents with Myriam Moses's sister This she did while she stood in the order of Penitents before Easter in the Lateran Cathedral all the City of Rome beholding her the Bishops Presbyters and all the people weeping for her as Hierom ibid. Dionysius Areopagita reproves Demophilus because he had kicked with his foot a Presbyter for gently receiving a man that had fallen at a Priests feet Euâ—ebius also relates lib. 5. cap. ult That Natalius a confessor of the truth being sometime â—educed but at length returned to the Church did in hair cloth and sackcloth cast himself down at the feet of Pope Zephirinas with great sorrow and tears and fell not onely at the feet of the Clergy but Laity so that the Church of our merciful Christ having mercy on him lamented with him From which it appears that the Penitents of this degree did communicate with the body of the Church in no offices of the Liturgy and much less went up to the altar forsooth to bow But this by the bye Moreover some make a doubt whether this degree of repentance was prescribed the Penitents by the Primitive Church or was taken up by them of their own accord in whose judgment that degree of repentance which was voluntary in the first age was in the third age after enjoyned the Penitents by the Church Howbeit every one of these degrees was a certain disposition to prepare the Penitent for a farther But in explaining of these degrees we will follow Thaumaturgus The second degree of Penitents was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Hearers These stood within the gate in a place which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the porch of the Temple hearing the Scripture that is the reading of the Law Prophets and Gospel Constit