of mind that the State of his Kingdom waxed worse and that he fought with unhappy success against the Goths the source of so great an evil being a little more deeply sought out he reproved the Bishops which sed not with Gospel Doctrines the people committed to them who by their profligate manners stirred up the wrath of a revenging God against him to prevent which evil for the future it was ordained in a Council That the Lords day should be kept religiously The pattern of this most Christian King while the victory in this our age inclineth to the enemies perswades us devoutly to keep the L. day solemnity for which we have â—ought unsuccessfully almost these twenty years against the enemies of our liberty that have roared in the Churches of God to our great sorrow When we count the causes of this will why should we not apply our minds with Gunther amnus to bewail the heynous violation of the Lords day and with the ancient Fathers who observed that the Lords day was not reverently kept ordained That first of all the Priests then Kings and Princes and all the Faithfull should chiefly see to it that the due observation and Religious Devotion of so great a Day now in so great a part neglected be hereafter for a sign of Christianity more devoutly exhibited and that the Christian Magistrates excellency be humbly desired of the Priests that in honour and reverence of so great a Day all may be put in fear that men presume not to keep markets do their own pleasure and works on this Holy and Venerable Day For when this solemnity is either taken away or neglected there is no more hopes of the other parts of Religion than there is of the bodies safety when the head is cut off Neither can there be used a more excellent remedy for curing the other malady than the holy observation of this Festival for the zeal of Religion waxing cold and purity of holy Doctrine being obscured what will be more fit to heal errours and stirr up the languishing strength of zeal than that an entire Worship be offered up both publickly and privately to God on this day while the holy Word of God is piously preached attentively heard the Sacred Mysteries devoutly and according to Christs institution celebrated Prayers poured into the hearts of the Faithful by the Holy Ghost are with all humility offered up to God Sacred Hymns sound in the Church with a godly joy the afflicted members of Christ and the poor provided for bountifully by the rich and those that are sound in mind do mercifully comfort them that are sorrowful These are those exercises of the Lords Day which will uphold Religion when it is falling which if they be religiously observed of the Church every one seeth how great an access will be made from thence to the Christian Religion which we all profess And these are the things Most Holy Church of Christ which in this elaborate Treatise I do not utter foolishly of my self but humbly offer all things to Thee as they are taken out of the Holy Scriptures where they afforded me any light in discussing of this dispute and the lights of purer Christianity not because as sometime Chrysostome Homil. post prioris exilii reditum Thou stand'st in need of my Doctrine which indeed I acknowledge to be but small but that I might testifie my good will to thee and that at length thy natural Sons to whom Religion is both their care and their pleasure may in some sort see what works they are to attend on that Day and from what to abstain and with what authority the institution of this solemnity is supported With Gods assistance I will briefly shew from the Holy Scriptures and Fathers of better credit asserting all these things Thou hast therefore most Beloved Mother the purpose of my mind in sending forth this little work Do thou then of thy humanity to thy friends pardon the mistakes how great soever they be in collecting these things and take in good part the slenderness of my wit which endeavoured according to its power to benefit chiefly thy natural sons that sojourn in Germany which I love upon many accounts This doth he humbly ask of thee Who loves Thee and Thine with a sincere Love in Christ Theophilus Philo-kuriaces Loncardiensis AN INDEX OF THE CHAPTERS BOOK 1. THe Preface in which first is propounded the Scope of this Treatise Secondly is shewn why we meet with more things about the duties of the Lords Day in the later than in the former Councils Thirdly how far the Church at this day may be obliged by the authorities of Provincial Councils that ordain these duties although some things of lesser value be put among their Canons Fol. 1. Chapter 1. That to the solemn Worship of God a determined time is necessary Concerning the Assemblies of the Apostles and how they were present in the Jewish Synagogues on the Sabbath day 1. Chap. 2. The ordinary time observed for celebrating the publick worship of God after Christs death was the Lords day solemnly used by the Christian Church in the very Apostles age Three Texts of the New Testament namely Acts 20. 7. 1 Cor. 16. 2. and Rev. 1 10. are briefly weighed 14. Chap. 3. After the Apostles death the Church met upon other dayes than the Lords The antient Christians observed the Sabbath not as an holy day the differences between the observation of the Lords day and Sabbath How Constantine the Great ordained the Parasceve to be observed Anniversary Festivals were not celebrated with that solemnity as the Lords Day Anniversary Festivals not to be preferred to the Lords days anciently they bowed not the knee on the Lords Day 30. Chap. 4. The chief of the Fathers make mention of the Lords day solemnity the authority whereof depends not upon the Emperours Constitutions When it was first ordained that Judges should cease from hearing Law-suits on the Lords day the Christians were punished for observing it VVhat it is Dominicum agere 52. Chap. 5. The reason of observing the Lords Day It 's called the first day of the week by the Evangelists and Fathers and the Lords day Sunday also and why the Sabbath and Christian Sabbath VVhy the Fathers used so seldome the name Sabbath VVhat Synaxis may signifie with the Ancients 66. Chap. 6. The whole Lords Day is to be sanctified to God and not onely some part thereof 77. Chap. 7. The ordinance of the Lords day is not properly to be reckoned amongst unwritten Traditions It was instituted of Christ by the Apostles The Apostles prerogatives above other Ministers of the Church the things ordained by the Apostles are of Divine right 90. Chap. 8. In the compass of a week one day was sanctified from the beginning of the world This is affirmed by Jews and Christians How Adam had need of the Sabbath Mention of a seventh day observed amongst the Heathen The authorities are weighed wherein the observation
the Lords Resurrection hath consecrated for us the Lords day and it seems properly to belong to the Lord. It is therefore called the Lords because the Lord hath instituted its solemnity as the Lords Prayer is so called because the Lord endited it or the Lords Supper because Christ instituted it or else because it was chiefly instituted for the Lord and his worship while the Lord Christ is worshipped upon it but some others contend it is so called because that by the Lords Resurrection a way is opened to an eternal Sabbath but the former is more common and received of most Justin Martyr calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sunday about the beginning of his second Apology and his follower Tertullian writes that he and the Church gave themselves to rejoyce on the Sunday But in this they agree with the Heathen who use this word to whom they both directed their Apologies in which it is so named and to whom the names used by the Church were unknown For they distinguished the names of the seven dayes in the week by the names of the Planets yet in the Church it was called the Lords day so Justin disputing against Trypho a Jew useth a name accommodated to the man and calleth the Lords day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertullian also when he deals with the Christians useth the name Lords day as in his Book de Corona cap. 3. and lib. de Idol c. 14. and very seldome Sunday Hierom although spurious yet very willingly confesseth that it may be called Sunday because on it light arose to the world and the Sun of righteousness with healing in his wings A speech also which is reckoned amongst Ambrose's saith that the day which is called the Lords day in the Church by the men of the world is called Sunday where the name is set down by which it was called both by the Church and others In other Authors it is also called Sunday but Austin shews us that the Manichees rather than the Christians called it so Ye saith he to the Manichees worship the Sun on that day which they call Sunday as we call the same the Lords day because on it we reverence not the Sun but the Lords Resurrection And elsewhere he is earnest that Christians should not call dayes by Heathen names for the Church manner of speaking comes better from a Christian mouth Moreover also I am not ignorant that other of the Fathers do sometime express this day otherwise Cyprian sometimes calleth it the eighth because it is the eighth from the beginning of the Creation sometimes the first after the Sabbath So Tertullian Of Basil it is called the onely the first the eighth de Sp. Sanct. c. 27. By Hilary the eighth and first in his Prol. to the Expos of the Psalms So Aug. Epist 119. c. 13. While Chrysostom nippeth the Jews for abusing the Sabbath to idleness he sharply taxeth others also that indulged their vices on festival dayes under the name of the Sabbath The Feasts of Christians are called Sabbaths by Ruffinus the enemies saith he do deride our Sabbaths Ruffinus speaks there of the Christian not Jewish Sabbaths Athanasius says that he observed the Sabbath day not as it was prima aetate in the beginning of the world The Lords day with Origen is the Sabbath and the Christian Sabbath Where without doubt Origen speaks of the Lords day otherwise men must cease all the dayes of their life from worldly affairs which is required on the Christian Sabbath ibidem In the Council of Friuli Can. 13. the Sabbath is called Dedicatum Domini i. e. Dedicated to the Lord. But although the ancients have sometimes called the Lords day the Sabbath from its parent as it were the Jewish Sabbath as in the Scriptures the Holy Ghost calls Baptism Circumcision yet it 's certain they very rarely do note this day by the name of the Sabbath especially because they opposed the Jews that gloried in the Sabbaths solemnity whose observation they judged necessary to obtain eternal life as appears from Trypho in Justin Martyr and that contemned the Gospel And like as the Christians had nothing to do with the Jews in celebrating the Feast of the Passover because they abhorred to keep it with them at the same time as witnesseth Socrates lib. 5. cap. 22. so they abstained from names of Feasts in use with the Jews lest as St. Austin when he enquires whether a true Christian be to be called a Jew or Israelite for the ambiguity of the word which usual speech discerneth not that might seem to be uttered which is an enemy to the Christian name we ought not to confound the custome of mans speech by foolish loquacity for this reason we meet with the name of Sabbath rarely amongst the ancients This is also to be added because while the first Fathers were alive both the Sabbath and Lords day were observed of the Church although not in the same manner as we have before shewed out of the Fathers While therefore they spake of the Lords day they were forced to abstain from the word Sabbath that they might distinguish the Lords day from it and that difference they have also observed strictly in other things Like as what Collecta is with the Latines with the Greeks it is Synaxis namely a meeting of the Church as the word means And although it be derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence also the word Synagogue yet the first Christians which the learned Casaubon observeth for the nonce have abstained from the word Synagogue that they might discriminate the Christian meetings from the Jewish Synagogues therefore they called their assemblies Synaxes not Synagogues by Synaxin is meant the meeting of the Church it 's plain from Socrates speaking of the Alexandrians administring all things pertaining ad Synaxin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. besides the celebration of the Mysteries where he plainly distinguisheth between Synaxin and Eucharistiae administrationem So not once in Chrysostom the name of Synaxis is general which comprizeth all things that were wont to be done in the Christian assemblies and is distinguished from their oblation Hom. 18. in Act. Ap. where he teaches that in the Churches of Villages and Towns the Sacrament was wont to be celebrated only on Lords dayes but Prayers and hymns and Synaxes every day But this by the bye that it may appear to us how it was ordinary with Christians to abstain from words in use with the Jews therefore they are read seldome to have used the word Sabbath but as once Alexander Hales because the Sabbath day taken in determinately is called the day of rest or vacation to God after this manner the Lords day may be called the Sabbath day without any prejudice of the Christian name or scandal of Christians More names of this day do also occurr in other of the Fathers who only obiter ex re nata have so named that day but when they speak of it properly then they call it the Lords day which cannot but appear to him that vieweth their writings And thus far of the reason of observing this solemnity and of its names CHAP. VI. The whole Lords day is to be sanctified to
saith he if they that did observe a certain shadow and figure did so greatly reverence the Sabbath Day that they wholly abstained from all work how is it not fitting that those should reverence that day that is honoured of God who love the light of grace and the truth it self 4. Lastly the rule of equity and justice requires the same if we look at what time the Lord hath indulged us for our uses whose large benevolence hath allowed us six whole dayes to overcome the labours of this world and dispatch our own business with Why should it therefore be tedious to us weighing this in an equal ballance for to set apart one whole day for his praise and sincere worship Neither can any one think this an absurd form of arguing who shall but observe Chrysostom arguing in this matter from the duty of servants towards us to our observance towards God he judgeth it ridiculous if we would have our servants alwayes employed in our business and and we give no service to God And we likewise contending for the sanctifying of the whole day do say that it is much more ridiculous if we should reckon those dayes for whole ones which are allowed us to dispatch the affairs of this life in for our use and interpret a day set aside for Gods worship by Divine authority not an entire one but a small part thereof to be dedicated to Divine worship It would be ridiculous yea plainly impious to arrogate to our selves and our affairs what we refuse to bestow on God Chrysostom judgeth it an irreligious thing to consume six dayes in carnal and be unwilling to spend one in spiritual matters So also Leo in the foresaid place How is it not the part of a wholly dissolute Religion whereas one of the seven dayes is consecrated to the honour of God not to preserve it inviolate to God but to make it common But we must not contend with reasons but testimonies for the prejudices of some men who condemn the truth in this matter as novelty and he that shall undervalue the foresaid testimonies of greatest authority will esteem at little reasons although every way valid like the Leviathan that esteemeth iron as straw and brass as rotten wood And therefore I will put an end to this labour And thus far being furnished with the authorities of the ancients I have taught you that they have stood for sanctifying of the whole day which they have judged necessary for the Church How the sacred Exercises of Divine worship performed on that day were so disposed that in performing thereof the whole day was spent by the ancients when I shall speak of the sanctifying of the Lords Day then by the grace of God shall be made manifest CHAP. VII The Ordinance of the Lords day is not to be reckoned amongst unwritten Traditions It was instituted of Christ by the Apostles The Apostles prerogatives above other Ministers of the Church Things ordained of the Apostles are Divine WHen the Jews had observed John to use another form of Doctrine than was commonly received and to begin a new Ceremony of Baptisme they ask who he was i. e. by what authority he did set upon these new things and unheard of in former ages that being informed in that thing they might in time consider what they should do So since that we have found out of Scriptures and Fathers that the Lords day was solemnized by the Church under the Gospel insomuch that mens minds are to be masculously applied to the duties of Piety not on the last as under the Law but first day of the week a question is made by what authority Gods Holy Church doth this thing For it was not so kept holy from the beginning from whence even till the happy Resurrection of our Saviour the Lord commanded that the Seventh day in every week should be held holy and for sanctifying the first day of every week divers men seek for a command which they confidently enough cry out is not extant in all the holy Scriptures and divers more other wise Divines of great note do greatly toyle in heaping up arguments whereby to enervate the Divine Authority of this day It is an ordinary thing with sundry of the Papists although some amongst them especially of the School-men do think otherwise who strenuously contend for unwritten Traditions on whose weak authority as on a solid foundation many of their dotages are grounded to reckon up the observation of the Lords Day among this sort of Traditions which cannot be fince the mention thereof doth so often occurr in the Sacred Word of God Whilst the most learned Dr. Whitaker doth studie soberly to prevent as his manner is this errour of the Papists he is scourged of Gretser Yet the learned Vedelius in his notes upon Ignatius doth strongly defend Whitaker against the vain fooleries of Gretser Others contend that the Lords day should be held solemn â—ure divino Lastly Others do acknowledge it received from Apostolical ordination We will by Gods assistance shew that solemn celebration of the Lords day was instituted of God by the Apostles The Holy Scriptures do testifie that the Lords day was observed of the Church while the Apostles were yet alive nor is there much doubt of this observation This is the onely thing as I said of which the question is Whether this solemnity was instituted of the Apostles or of the Church according to that power allowed them by the Lord And if it be ascribed to the Holy Apostles Whether they of themselves and by their own authority or by Divine command have prescribed it to the Church since the observation of the Lords day grew in use with the Church of Christ while the Apostles were yet alive it seems equitable and agreeable to sound reason to take them for the authors of this observation because the chief care of Ecclesiastical Government was by God devolved upon them every one whereof as a wise master-builder laid a foundation upon which their successors builded and all other modern Doctors of the Church how great soever they were gave place unto them Ignatius for that reason saith of himself I do not command as an Apostle And elsewhere in an Epistle Ad Philadelphienses he doth not challenge Apostolical authority to himself Neither would Ambrose claim Apostolical glory to himself which he acknowledgeth is by right due to them whom the Son of God hath chosen and he affirmeth that by how much we are inferiour to the Apostles in time we are so much inferiour to them in merit Chrysostom also confesses that he is far from the Apostles dignity neither doth he account himself worthy to be called their shadow and Christ hath deservedly joyned them to him as individual companions out of the number of all his Disciples or that I may speak with Tertullian lateri suo adlegavit i. made themselves Legates a latere Secondly He hath sent
no be bound by the Fourth Command in the Decalogue to sanctifie one day weekly Amongst equal estimates of things saith the foresaid Learned Divine it cannot but be without controversie that it is as well for Christians as Jews having finished their labours on the six dayes to sanctifie the seventh that with the Jews they acknowledge that they worship the most blessed and Almighty God the Maker of Heaven and Earth But although in this both Jew and Christian do agree that when they have spent six dayes in their labours on the seventh they should rest yet they differ amongst themselves in the determination or designation of the day destined to this holy rest For the Christians keep holy that day which to the Jews was the first in the week and call it the Lords day that they might prove themselves the servants of God who in the dawning of that day subdued the Devil that spiritual Pharaoh and redeemed his people from a spiritual servitude by raising up Jesus Christ our Lord from the dead who hath regenerated the Christian Church not unto a sublunary Canaan but unto a lively hope of an immortal inheritance preserved for us in the Heavens And that I may dispatch in a word The Christian by sanctifying the Lords day doth prosess that he is a Christian that is as St. Peter interprets it believes in hinâ— that raised up Christ from the dead Hence it easily appears that both Jews and Christians though the same day be not solemnized amongst them both were led by the same reason to sanctifie the seventh day which to the Jews might call to mind their liberty restored from Egypt and servitude of a worldly Pharaoh and to Christians from a spiritual Egypt and Pharaoh But lest any one should object unto me Christians might profess this by sanctifying the last day in the week I add moreover they could not do so by right for if the Christians should keep holy day after the manner of the Jews then they would declare that their spiritual Redemption was not yet perfected but yet did look for it especially whenas the Redemption of Israel out of Egypt by the Ministry of Moses was a type and pledge of our future and spiritual liberty by Christ and the inheritance of the earthly Canaan which those that were freed from Egyptian bondage did seek after prefigured a celestial inheritance which the redeemed by the holy Blood of Christ did look for Since therefore the shadow vanished when the body was present we must not believe in God foretelling future things by types and shadows but in him that hath most faithfully accomplished the truth according to the prophecies foretold by him So Austin against Faustus the Manichee It is not saith he a diverse doctrine but a different time it was one thing for these things that they must be foretold by figurative prophecies and another thing that they must now be fulfilled by the truth made manifest and accomplished As by an apt similitude Mr. D. G. illustrateth it There is saith he in all Nations the same law of all the Stars and the same motion although a great variety may arise from the difference of the Horizon whereupon it may be our day when it 's night with our Antipodes so the law of Nature is the same with us and the Jews yet in some things it admitteth of some mutation from the difference of the Horizon as I may say whilst they inhabited the old world and we the new that is the Sun of Righteousness on the seventh day came to their Meridian by Creation to ours on the eighth day by Christs Resurrection whence that which was a festival to them to us is none Although the Sabbath be translated to the Lords day yet for that reason its being a sign between God and his people is not taken away but translated to another day Neither is the thing changed that was signified by that sign but only the manner and circumstance of time and clearness of signification I will hasten therefore to demonstrate the cessation of celebrating the Sabbath after the Jewish manner and substitution of the Lords Day into its place both out of Scriptures and Fathers The holy writings of the Apostles do testifie that the observation of the Jewish Sabbath as well as other festivals in use amongst them is removed from off the Christians shoulders So St. Paul Col. 2. 16. Let no man therefore judge you in meat or in drink or in respect of an holy day or of the new moon or of the Sabbath dayes In that Chapter while the Apostle mentions various corruptions of the Sacred Religion which he teacheth will be profitable for the Church diligently to shun he reckons up three sorts of them the first whereof by false teachers was drawn from Philosophy the second from humane traditions the third from the rudiments of the world Now by the rudiments of the world he means the pedagogy of Moses out of which ver 16. he brings forth two corruptions to wit of the choice of meats prohibited by the Law and sanctifying of Festivals observed under the same Amongst the Jews there were divers Feasts some of great name and authorty celebrated yearly namely of the Passover Pentecost and Tabernacles and then besides these they celebrated their New Moons every Month and their Sabbath every week the Apostle affirms that all these Festivals which after a manner were the shadow of Christ to come and Christ their truth and body that is they did portend what afterwards were truly exhibited of Christ had their end when Christ was once come for when the body is come the shadow vanisheth Even as in the Emperours absence his image hath authority but when he is present hath not so these things also before the coming of the Lord in their time were to be observed but when he is come do want authority And therefore they that contend for observing the Sabbath after the Jewish manner do deny that Christ is come witness the blessed Apostle for gaping at the shadow they embrace not the body There was a time when they were to be trained up by the shadow but he that follows the shadow when the body is present is deceived Therefore from that place of the Apostle we must believe that the Jewish Sabbath of which he speaks under the number of a Multitude Sabbaths because it was celebrated every week and seldome do we meet with it in the singular number as before was observed is ceased by the coming of Christ or that Christ is not yet come The same Apostle sharply taxeth the Galatians for observing of days that having rejected the wholsom Doctrine of the Gospel they returned to the same beggarly Elements that is legal observations Gal. 4. 10. Ye observe saith he dayes and months and times and yeares Where according to Tertullian contra Marcion lib. 1. c. 20. Chrysostom Theodoret Primasius c. in Gal. 4. by dayes the Apostle understandeth
Festival namely Christ whom he tells us translated the Sabbath day into the Lords and then denies that the Church of her self or by her own authority did ordain that translation for saith he we set not light by the Sabbath of our selves Therefore Athanasius being Judge it appears that the Church doth not of her self but by the authority of Christ whereby the Lords day was ordained observe its solemnity and honour it as he else where speaketh And let it move no body that while he expresseth the honour wherewith the Church honoureth it he doth not speak in that manner of its institution as of the Sabbath of which when he speaks he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God hath commanded but when he mentions the Lords day he only saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we hnour the Lords day Nor doth he say that this honour is given of the Church to the Lords day by authority of any Divine precept Let this I say move no body as if Athanasius had acknowledged the institution of this solemnity to be received from the Churches ordination and not Christs for if this grave Prelate had so meant it he would have contradicted himself as appeareth out of the place forecited Homil de sement in which he plainly acknowledgeth not the Church but the Lord to be the author of the Lords day neither can any thing else be inferred from that later phrase which Athanasius useth When Subjects do openly profess that they with all honour do honour their own Kings and Magistrates shall not I therefore conclude that they are not obliged by Divine authority to this duty No verily but the Subjects perform this to their Princes with a most ready will because by Divine Law and authority they are bound to perform this duty So Christians honour the Lords day because the Divine institution of this Festival by Christ which Athanasius makes mention of in the same place requires this by right of them Chrysostom in the often fore-cited place acknowledges God to be the author of instituting one day in the week to be set apart for spiritual work When Eusebius gathers divers arguments to demonstrate the Divine power of Christ above all the Heroes of the Heathens amongst the rest he adds this Who saith he meaning what God of the Heathen or Heroes hath prescribed to all the inhabitants of the whole world whether they be on land or sea that meeting weekly on one day they should celebrate the Lords Festival and ordain that as they fed their bodies with food so they should refresh their Souls with divine instructions Therefore in Eusebius's judgment the solemnity of this day is ascribed to Christs institution And Leo acknowledges this solemnity to be received from the Holy Ghost and Apostles ordained by him Augustine confesses that the Lords day was consecrated by Christs Resurrection where he intimateth that the Church did not only take occasion from the Resurrection of Christ to celebrate this solemnity on that day but that the very Resurrection of Christ did administer it unto Christians and if the Resurrection of Christ hath consecrated the Lords day which he confesses as well in this place as elsewhere Serm. 15. de verbis Apostoli then Christ and no other is to be reputed for the author of its institution for his Resurrection hath consecrated that day and since that time he began to have his festival Moreover if Augustine had not believed that God was the author of this Festival by what right could he have derided Urbicus speaking after this manner as if there were one Lord of the Sabbath and another of the Lords day if he had not esteemed him for the author of the Lords day who was author of the Sabbath the contrary whereof he thought Urbicus judged Augustine would never have blamed him for that which yet the premises do testifie he did And he that shall look over that Epistle shall see that he in round words doth acknowledge that there is one Lord of the Sabbath and Lords day pag. 389. He adds It was made the Lords Day through Christ pag. 383. And while that Learned Father renders a reason why it is called the Lords day he assigns this because saith he the Lord made it And how since he is the author of all dayes yet may be said especially to make that we have before chap. 4. out of Augustin himself explained And after Augustin the Fathers in Concil Forojubensi have also explained this The Lord hath sanctified it by the glorious Resurrection of Jesus Christ What needs more It 's enough to point at briefly the Divine institution of this day and these things manifest enough do suffice in a matter smelling of Piety Therefore as Basil the Great sometime concluded his Sermon of the perpetual virginity of the blessed Virgin These reasons saith he we think are sufficient because Christian ears cannot endure the contrary so also we being content with these testimonies which although few in number are yet we trust of great authority with equal estimators of things we will add no more And though many badges of this day have thus far been observed as that Christ rose again on that day Luke 24. 6. on that oftener than once he appeared to his Disciples Joh. 20. 19 26. on that day the Apostles taught and administred the Sacraments Act. 20. 7. on that day John received a Divine Revelation Rev. 1. 10. I could also reckon up others mentioned by divers as on this day the world received its beginning on this by the Resurrection of Christ both death received its destruction and life its beginning on this the Apostles took up thetrumpet of the Gospel to preach to all nations on this lastly the Holy Ghost came down from the Lord on the Apostles More badges are also extant in Austin of the Lords Day Serm. 154. de Tempore And others relate that other Miracles were done on that day These are indeed great badges but because amongst certain some of these are reckoned for uncertain they are not proper enough in their judgment to demonstrate the truth only whereas at every perfect period of time the very Heathens do testifie that certain festival dayes were to be celebrated for some eminent benefits of God conserred upon us and when any thing eminent was ordained of God it was done in honour of this day the reason of whose observation arises not from the foresaid prerogatives but is founded in the authority of God the institutor I am more easily induced to believe with the ancients its solemnity was instituted of God Here I could out of the Fathers tell you the punishments of some that violated the solemnity of the Lords Day In Concil Parisiensi so we read Many of us by the sight of our own countrey men and many of us by the relation of others have been informed that certain men exercising on this day their
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
called did occurr therefore since he tarried there but only for one Sabbath it cannot be said he preached to them on one of the Sabbath◠neither is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as divers observe ever read in the New Testament for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It follows therefore from thence necessarily that Sabbatum should be taken for the whole week and then on one or the first of the Sabbaths will be all one In which sense that phrase occurrs else where as in Mar. 16. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. very early in the morning the first day of the week as in the ninth verse of the same chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there the Evangelist expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. one by the first And so the Greek Fathers next the Apostles times interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Martyr Dial. cum Tryph. sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. One of the Sabbaths remaining the first of all the dayes according to number the spaces of all the dayes being run again into a circle is called the eighth and remaineth the first as it is p. 201. Chrysoft Hom. 43. in Act. Apostol expounds one of the Sabbaths by the Lords Day So Hieronymus Nor otherwise Augustine Ep. 86. One of the Sabbaths sayes he was then called that day which now is called the Lords which is more plainly found in the Gospel Some also by breaking of bread understand a private banquet not the Lords Supper of which doubt this seems to be the cause In that age the Christians meeting in the Church did sup together and also received the H. Eucharist and so both tables the common and sacred were joyned together as Chrysostom teaches Hom. 26. in 1 Cor. Upon set dayes they made common tables and when the assembly was ended after communion of the Sacraments they went to eat and drink together And hence it was as Chrysostom thinks that they Acts 20. 7. met to break common bread because when the communion was celebrated the common table followed and Chrysostom affirms in the beginning of that Hom. that the day on which they met was the Lords and that all things that there were done were joyned to preaching But the breaking of bread in the foresaid place is to be expounded of the Holy Eucharist for there were sundry there and Paul took bread not at Supper time but mid-night In that Text therefore the duties of a Christian Sabbath such are an holy assembly breaking of bread or admistration of the Lords Supper preaching of the Word devout Prayers c. are read to be performed of the Church on that day which holy duties were not performed of them on another day otherwise Paul having stayed there the space of seven dayes could not have deserred them to this day especially when he was to depart the day following neither doth Luke affirm the Apostle to have proclaimed this meeting of the Church as extraordinary because he was to depart the day after but he teacheth that the Church met namely as it was wont to break bread and not to take leave of the Apostle and St. Augustine consesses that Pauls departure was the express cause of continuing his speech because he desired sufficiently to instruct them The received custome therefore of the Church and not the blessed Apostles departure from Troas gave occasion to this assembly For he stayed there seven dayes not so much for the Eucharist as waiting for the Lords Day Whence it appears that that Text shews that the Apostolical Church kept solemnly the Lords Day in the publick exercises of Religion But upon what authority the Christians met on that day we will afterwards examine here it 's enough for me only to demonstrate that they did meet on that day The second Text out of which the celebration of the Lords Day is shown is 1 Cor. 16. 1. 2. Now concerning the collection for the Saints as I have given order to the Churches of Galatia even so do ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. upon the first day of the week c. The former place taught us that the Apostle Paul did celebrate the Lords Day with the Church this that he commands it to be celebrated by the Church And his practise is not here only recorded but here is mention made of his Apostolical ordination about that thing Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken distributively for upon the first day of every week In which Apostolical command nothing is commanded the Church of Corinth which is not also required of the whole Church of Christ according to the golden rule of Tertullian very profitable for understanding of the Scripture Some things saith he uttered specially are to be understood generally which rule cannot but have place in this Text because what things the Apostle writ to the Church of Corinth the same belong to all that call upon the name of Christ in every place he himself being witness 1 Cor. 1. 2. Moreover who will deny that all who have given their name to Christ are bound to relieve their necessities For you must not think sayes Chrysostom that these things were written to the Corinthians alone but to every one of us and all that shall be after us Let us do therefore as Paul prescribes us and let every one of us lay by him at home on the Lords Day the Lords riches i. to be employed for such use as the Lord hath prescribed and hereupon let it become a low and immutable custome c. Therefore in Chrysostoms judgment the Apostle applies the manner of the Church in collecting almes on the Lords Dayes for the benefit of afflicted brethren which were then at Hierusalem which office of Christian Charity although no brethren liv'd in that place ought not to be omitted of Christians but in Chrysostoms opinion is to be established by an inviolable law for ever as it was done even as it appears by Justin Martyr and Tertullians Apologies in the succeeding Church I only add this Although a general law for making collections on that day to the use of the poor be set down by the Apostle yet they that at this day do it at other times must not be judged transgressors of the Apostles law That kind of collection was not so affixed to the Lords Day as it could not be done on other dayes although a peculiar reason was in it why they did rather on that than another day namely for the Church-assemblies held at that time and no time as Chrysostom witnesseth which we shall see afterwards is more fit to perform that office on than the Lords Day Others again set to another Engine by which they oppose the usual interpretation of the Apostles foresaid phrase and contend that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie every day of the week singulam Sabbatum This they assert not because it 's the probable construction of the Apostles words but that they might
some do daily partake of the Lords blood and body on the Lords day which all the ancients do witness was done in the Church-assembly and others only on the Sabbath and Lords day and in other places only on the Lords day Hierom acknowledges the Christians did observe Quartam Sabbati Parasceven and the Lords day although he shews they differed from the Jews in the observation of those dayes The testimonies of the Fathers hitherto mentioned do shew that although the use of the Lords day grew every where yet the Church had in some places oftener in others more rarely their weekly meetings whereupon it seemed equal and just to some to ordain other dayes which the succeeding Church proclaimed for publick meetings to be equallized with the Lords day and that chiefly for three causes first the publick meetings of the Church were held on other dayes besides the Lords Secondly the Christians were bound to the same duties of Religion on other dayes appointed by the Church for meetings which were required by the Church on the Lords day Lastly some Feasts the Anniversary namely were more esteemed in the Church than the Lords and these things are confidently enough affirmed that they might shew if by any means they could that the original and obligation of the Lords day and other Festivals is the same both which they set forth to the world for humane but let them look to it to whom they affirm it lest they be twit with that of Ezek. 43. 8. But that the prerogatives of the Lords Day above others may more clearly appear let us by Gods help weigh of what value the reasons are with which they contend for other feasts to be equallized with the Lords day which that it may be done with plainness we will first clearly distinguish the Church-assemblies held on the Sabbath dayes from others which were held on the Lords day relying upon the gravest testimonies of the ancients then by Gods assistance we will shew the peculiar excellency of the Lords Day for the dignity whereof it is superiour to other dayes while others contend against it in vain First we affirm that excepting the Lords there was no other weekly we speak of stated and ordinary holy day with the whole Church next the Apostles We have heard in the first Chapter that the Christians met on the first day of the week and for the allegations in this chapter out of the Fathers and Historians for the observation of the Sabbath they cannot demonstrate that the Sabbath was observed by the Christian Church as an holy day which unless it be first explicated they that peruse the records of the Ancients will haply fall into a troublous matter After the Apostles death Socrates Sozomen Epiphanius Hieronymus Augustine and if there be any more say that the Church in the publick assembly did perform the duties of piety as the Sabbaths came about yet whoever shall say that the Sabbath was neither accounted holy nor equalled to the Lords day will do no wrong to the truth Who will say the Sabbath is holy when in the holy Records a tittle cannot be read of its institution or observation in the Christian Church as is of the Lords day but that the Lords day was instituted of the Apostles indued with extraordinary power and moved by the Holy Ghosts inspiration we will afterwards by the Grace of God inform you Yea let him tell who can that the Christians in the Apostles age met by themselves on Sabbath dayes which thing yet they did on the Lords dayes is apparent enough from the Scriptures but after the Apostles death I deny not that the Christians met together on Sabbath dayes although they accounted not the Sabbath holy and those assemblies were chiefly in use with the Oriental people according to some because the Jews dispersed in the Orient and accustomed to the Sabbatical solemnity could not easily be contented to be plucked from it although they observed the Lords Day which what is it else to do but brand them with Ebionism or as Baronius thinks because certain Hereticks reproached the Sabbath that the God of the Hebrews whom they called Evil rested on that day therefore they fasted on the Sabbath Contrariwise the Catholicks not Judaizing but that they might worship him as God the Father Creator of heaven and earth with a solemn celebrity said that in honour of him the Sabbath as well as the Lords day to the glory of Christ ought to be celebrated Thus they To whom Vedelius in his notes on Ignatius's tenth Epistle numb 6. doth answer Learnedly and Orthodoxly enough Or because the Sabbath hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. a regard of creation as is defined in the Constitutions which they call the Apostles But how much these kind of conjectures are to be valued that are supported with no reasons of any authority or genuine testimonies of the Fathers let others judge It 's without controversie that the Oriental Christians and others did at that time hold assemblies on the Sabbath day although upon what reasons they were chiefly moved to this it is not well enough known by the Writers of that age Yet did they not hold the Sabbath day holy The difference of the Eastern from the Western Church in observing the Sabbath teacheth this while the Oriental people kept holy day on the Sabbath most in the West fasted I say the most of them because they of Millain though in the West and divers others of the West were not attentive to fast on Sabbath dayes but dined soberly Ambrose had a custome to dine on the Sabbath Witness Paulinus Ambrose confesseth this of himself in Augustine Augustine acknowledgeth he dined on the Sabbath without superstitious vacation Ep. 86. Yet the Roman Church and some others and at length every where even they of the East fasted on the Sabbath These things about those who fasted on the Sabbath do not declare that they acknowledged it for a Feast or holy day on which fasting was altogether to be forborn according to the custome of the Church Aug. Ep. 86. and other Authors being witnesses yet that the Lords day was accounted holy at that time is granted of all Moreover the Sabbath was not every where amongst the Christians observed with that solemnity of the Church as the Lords day For the meetings were not held in the same manner on Sabbaths as on the Lords dayes Some things touching both observed out of the Fathers will shew this 1. What things are reported of Historians and others about observing the Sabbath touching gathering assemblies were not used in every Church every where For in the Churches of Rome and Alexandria the manner of meeting on the Sabbath held not Witness Sozom. Hist l. 7. c. 19. and afterwards in other Churches it grew out of use Athanasius Hom. de semente glorieth that he never medled with the Sabbath after the Jews manner namely Tertul.
They of Asia contend it must be celebrated on the fourteenth day they of the West on the Lords day only and which is more those acknowledge their opinion received by tradition from John these from Peter and Paul This controversie Eusebius Hist l. 5. explains more at large Who therefore can be brought to believe if the festivity of the Passover was ordained by the Apostles authority that so soon divers Churches that were governed of the very Apostles Scholars would make a departure from so holy a precept and that in celebrating the Lords day all the Churches of Christ through the whole world should follow one and the same rule Why had they not also done the like in the Feast of the Passover if it had been instituted by Apostolical authority It is not likely therefore it was ordained of the Apostles And yet I cannot but wonder at the wit of some men who hold the Passovers festivity which the Scriptures are silent in for divine and yet they repute the Lords day whose observation we meet with in Scripture for Ecclesiastical and humane If therefore the Passovers festivity was instituted of the Apostles no man can justly prefer it to the Lords day ordained of Christ by his Apostles Nor must we judge otherwise of the Feast of the happy Nativity of Christ whose solemnity was anniversary but on what day of the year to be celebrated it 's uncertain Chrysostom although he conjectures Christ was born on the eighth before the Calends of January in December recites divers opinions about this matter but follows his own opinion without condemning of others and permits every one to abound in his own sense till such time as the Lord shall reveal to every one of us what must be holden for certain St. Hierom if so be that Sermon de Nativitate Domini which goes commonly under his name be Hieroms saith Whether the Lord Jesus was born to day or baptized to day a different opinion is carried about in the world and according to the variety of traditions is the sentence diverse In this authors judgement whoever he was it was uncertain what day the blessed Nativity of Christ fell out on The Learned Casaubon Exercit. ad apparat Bar. annal num 68. tells us there were of old divers opinions in the Church about Christs Nativity Some writing that he was born on the sixth of January others on the nineteenth of April others on the nineteenth of May some in the month of September most on the twenty fifth of December Now these divers opinions about these feasts which are taken for chief ones do teach us that they were ordained by no law of the Apostles otherwise in their writings without doubt we should have met with a direct assigning of the time to be set aside for keeping them in Memory as it is observed of the Lords day which yet it 's plain no where can be found Moreover if their ordination had been derived from the Apostles they had either all been equal among themselves or it had been known some way to the Church which amongst them had been of greater authority and right But the contrary appeareth from the most grave Fathers which differ from one another about this thing and therefore one is sometimes preferred before another of them Chrysostom calls the Feast of Christs Nativity the Mother of all Feasts Orat. de Philognio Gregory Nyssen calls it the holy of holies and feast of feasts Gregory Nazianzen judgeth it to be preferred far before all others that are Christs and are celebrated in honour of him Since therefore it is not agreed on amongst the Fathers of the Church of the first institution of these Festivals and their prerogatives none will doubt that their institution was not received from the Apostles Which things being supposed it can be inferred by no necessary consequence that these are to be compared much less to be preferred to the Lords day From all which it appeareth that the observation of the Lords day was far different from that of the Sabbath and other dayes because the Sabbath day amongst Christians had on it no cessation from worldly labours neither was it observed with such solemnity of the whole Church as was the Lords day yea the Sabbath is not read to be observed of the whole Church whenas yet the premises do evince that the Lords day was ever solemnized from the very Apostles age in the Church dispersed through all Nations and we have observed that other Festivals of Christs are not to be compared with much less to be equallized or preferred to the Lords Day CHAP. IV. The chief of the Fathers make mention of the Lords Day its authority depends not on the Constitutions of Emperours when it was at first ordained that Judges should cease from hearing Law-suits on that day the Christians were punished for observing it What it is Dominicum agere BEtter to manifest the celebrity of the Lords Festival I will moreover bend my mind to two things by which in the first place I will demonstrate that the Lords Day all along in the Church from the very Apostles age was consecrated to perform religious exercises on Secondly that on all that day the Church was wont to be vacant from all worldly matters which two things will clearly enough shew its solemnity above all other dayes to which these things agree not amongst men that relish the truth In demonstrating the fiâ—st of these we will prove that the Lords day was alwayes celebrated and will briefly open both the reasons of its solemnity and its names which we meet with amongst the ancients Let it be sufficient to illustrate the first that there is none of any note in the ancient Church who doth not give an ample testimony to this its solemnity Amongst the renowned witnesses of this truth let St. Ignatius come forth who thus charges us Let every lover of Christ celebrate the Lords day which was consecrated to the Lords Resurrection as the Qneen and Prince i. the chief day as Constantine the Great in Euseb de vit ejus lib. 4. cap. 18. of all other dayes Justin Martyr in the end of his second Apology confesseth that on that day which they call Sunday were holden solemn assemblies of all that lived both in villages and cities and he tells us more at large what was done in those assemblies of which afterwards we shall hear more Dionysius Bishop of Corinth when he mentions Clements Epistle to the Corinthians in Eusebius saith he kept holy the Lords day Tertullian reckoneth the Lords day which he calls the eighth namely from the Creation amongst the Christians solemnities The same doth Origen although otherwise he was not at one with himself about the times for performing Religious exercises lib. 8. contra Celsum Eusebius when he speaks of the Ebionites whom he reports did observe the Lords dayes after the same
no punishments be deterred from celebrating the same but when they were by the Heathens carried to punishment they demanded of the Christians whether they had kept the Lords day as we may see in the Acts of the Martyrs by Baronius As sometimes the bloudy Papists when other arguments failed wherewith they might stop the Protestants mouths who with singular dexterity and great acuteness of wit being happily illuminated with a notable light of the Scripture did refute their dotages at length setting upon them with this Question would fish out what their opinion was of the Sacrament of the Altar as they speak incongruously whereupon then as they desired they might have a pretence to pronounce them guilty of death according to the cruel laws enacted by them so the Heathens asked of the Christians whether they had been at their Collect and kept the Lords day and when they confessed they had been at the Collect and celebrated the Lords day with a congruous devotion of Religion as St. Dativus then had they whereupon to threaten the sentence of cruel death against them inasmuch as having done against the Emperours command Yet the Martyrs answered to this Question with an unanimous consent that they could not intermit the Lords day because they were Christians and the Law namely of God as the Martyrs themselves expound it num 51. not of the Church as is noted by Baronius in the margin num 48. had warned them to keep it So the Martyrs But it will be for the Readers profit here more throughly to weigh what it is Dominicum agere or celebrare especially for the sake of Baronius's candor in rehearsing the Acts of these Martyrs he contendeth that by Collecta Collectio and Dominicus in the Acts of the Martyrs must alwayes be understood the sacrifice of the Mass but whoever shall look more narrowly into their acts will easily perceive that Baronius's Gloss deceives the Reader Dominicum agere and Dominicum celebrare in the acts of the Martyrs are both one and this is that I may use Hieroms words the same as if they should say they celebrate the Lords day having received the Lords body or according to Tertullian it is to celebrate the Lords solemnities which by the succeeding Church were called Solemnities appointed by God So in Concil Tarraconensi Can. 4. And those were celebrated of the Church being gathered together Tertullian witnessing it in the place fore-cited and were all the exercises of Religion which Baronius foolishly following the use of his age comprehendeth under the name of the Mass altogether unknown to the Church of that age dedicated to Divine Worship and performed on the Lords day in whose number the administration of the Lords Supper is reckoned which in those first times was oftentimes celebrated every Lords day but never without other publick duties of Christian Religion of which solemnities more hereafter by the Grace of God when we treat of the Sanctification of this day Let this for the present suffice the Reader that the Martyrs being asked by the Proconsul de Dominico answer se Dominicum egisse and we meet with Dominicum in the African Writers for the Lords day Cyprian Ep. 33. saith of Aurelius an ordained Reader Dominico legit where without doubt he meaneth the Lords day It is sometimes put for the place that 's set aside for the Church to meet in comest thou in Dominicum without a sacrifice saith Cyprian de opere eleemosynis Sometimes also for the Symboles of the Lords Supper Numquid saith Cyprian Dominicum post coenam celebrare debemus In the foresaid Acts of the Martyrs the word Dominicum is taken in all its significations whenas therefore they answer se Collectam Dominicam egisse what can it be else but as they add that se ad Scripturas Dominicas legendas in Dominicum i. e. there was a publick meeting for the Church although for the Persecution they met in private houses because as they answer they were all present aderat prebyter convenisse or ex more Dominica Sacramenta celebrasse Num. 36. that is all the Mysteries of Christian Religion at that time prohibited of the Heathen Emperours were faithfully performed on the Lords Dayes in the assemblies of the Christians For when any thing is opposed to a negative command we must consider it from the nature of the thing forbidden therefore the genuine sense of this phrase Dominicum agere Dominicum celebrare in Dominicum convenire c. in the Acts of the Martyrs cannot better be demonstrated than from the very words of the Emperours edict in which charge is given for burning the Scriptures destroying the Temples and prohibiting the Christians meetings which they celebrated on the Lords day Saturninus because he gathered together the Martyrs against the Emperours Mandates was brought to punishment When therefore the Proconsul demands of them Why Dominicum egissent c it is the same as if he should ask Why they kept their meetings as the Proconsul himself expresseth it or Dominicam Collectam egissent in which the duties of piety were observed And when were such sort of meetings kept but at that time whereon the congregations of the common people were made as Austin of the same Martyrs in breviculo Collationis tert diei cap. 4. that is but upon the Lords dayes according to the command of Christ and the custome of the Church founded upon this command and in those meetings of the Martyrs they did perform all the rites and offices of their Religion entirely for which cause as I said they were aceused namely because Collectam Dominciam celebrarunt i. e. they met or synaxes egerunt in the Lords name to celebrate the Lord on the Lords day Dominicum i. e. the offices of the Christian Liturgy which were prohibited by the Imperial edict under the name of a meeting as they expound it afterâ—â—â—d cum fratribus celebrarunt namely ad Scripturas Dominicas legendas in Dominicum convenerunt Dominica Sacramenta ex more celebranda idque ex authoritate legis Dei These are the excellent offices of Piety which were performed of them with the greatest devotion 〈…〉 Religion although they were interdicted by the Emperour for whose sake as I said they were complained of by the Proconsul From which things it 's plain to any that Dominicum agere or celebrare is the same amongst the Martyrs that Dominica solemnia celebrare was to their Countrey-man Tertullian whose Phrase doth in a Parallel answer to this of the Martyrs or to perform solemnities for the honour of God on the Lords day By what hath been said it is also manifest that the authority of the Lords Day was great in the Church because the Christians would not intermit the celebrating of it according to the law prescribed them by God although they were straitly forbidden of the Emperours upon great danger of life CHAP. V. The Reason of
observing the Lords Day was the Resurrection of Christ on that day it is called the first day of the week by the Evangelists and Fathers and Lords day and Sunday also and why the Sabbath and Christian Sabbath whereupon the Fathers did rarely use the name of Sabbath what the word Synaxis may signifie with the ancients THe things that are observed thus far have taught us that the Lords day was alwaies solemnized in the Church of Christ from his Resurrection now let us enter both upon opening the reasons for which the Primitive Christians were induced to this and also the names by which they usually called this day First one and the same reason of this days solemnity is assigned every where in the Fathers then it 's pointed out by the self-same names of them all though far remote from one another and the testimonies observed in the former Chapter do witness both these The Fathers plainly affirm that the Lords day was sacred with the Christians by reason of the Lords Resurrection and that he had a festival ever since that time So Ignatius Justin Martyr Constant Mag. Augustine c. in the places fore-cited But we meet with the reason of this Festival no where more accurately and to the life as they say painted out than in Athanasius de Sabb. Circumcis Of which place this is the summ to which because it is large I referr the Reader There Athanasius mentions a double world to the former whereof he tells us the saving Passion of Christ at which the Sun appeared not put an end and the beginning of a new creation came after it which took its beginning in our Saviour The Church relying on this reason which all the other Fathers acknowledge hath hitherto alwaies from the Resurrection of Christ had in reverence the Lords day namely because of the Lords Resurrection now the Resurrection presupposeth Christs Nativity and Death or the Resurrection is as it were the consummation of our Redemption therefore when the Apostles office is described of Luke Acts 1. 22. they are called witnesses of the Resurrection not because they testified of the Resurrection alone but since the Resurrection without which the Faith of Christians would be vain the great Apostle being witness 1 Cor. 15. is the chief article of the Gospel when they are said to give testimony of the Resurrection iqis as much as if they bore witness of the whole Gospel Hence it was that the ancients preferred the Passovers solemnity to all other Festivals Greg. Nazianzen calls it the festival of festivals a solemnity of solemnities which saith he doth so far excell all the other not only the humane and earthly but those also of Christ himself and are celebrated for his sake as the Sun excelleth the Stars because if he had not risen again neither had his Nativity nor Baptism nor the other Mysteries of Christ been confirmed nor made us believe them Therefore Gregory Nazianzen thinks the honour of that festival is far to be preferred to the solemnities of others as his interpreter Nicetas thinks Therefore while the Fathers consess that the Lords day was consecrated in memory of the Resurrection it 's the same as if they had said in memory of our Redemption which Resurrection is the chief point of the Gospel to hear and handle which on that day the Church is sequestred from Worldly affaires Some assign other reasons but this former is omitted by none although to it other are added by others Nor is there less harmonious consent amongst the ancient Fathers of the Church in the Name of this Festival than in assigning its reason and in its appellation they follow the Evangelists agreeing amongst themselves who were the Holy Ghosts amanuenses in whom it 's called by two names First it 's called by the Evangelists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28. Mar. 16. Luk. 24. Joh. 20. So Acts 20. 7. and 1 Cor. 16. 2. as we have observed in the second Chapter In which places una Sabbatoruni must be expounded by the Lords day saith Chrysostom Whose interpretation Hierom follows and expounds the reason thereof Ad Hebidam Quest 4. Because saith he every week is divided into the Sabbath and into the first and second and third and fourth and fifth and sixth day which the Heathens called by the names of their Idols and Elements and therefore in those Fathers opinion una Sabbatorum by Enallage of the plural number for the singular for it s seldome read in the singular number in the Old Testament which manner the Writers of the New Testament do imitate and prima Sabbatorum are all one for the name of Sabbath among the ancients denoteth not only the last day in the week but the whole week also which from finishing the creation and the day of rest is called the Sabbath for its excellent dignity as Theophylact in Luc. 18. 2. that is to say for the reverence of this day the Hebrews called the whole week the Sabbath And in this sense is the Pharisee to be understood about the Sabbath when being puffed up with extream Pride amongst other things he glories of Fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi twice a Sabbath There by Sabbath we must of necessity understand the whole Week by an Hebraism and not the last day thereof For the Pharisees as the most learned searchers of Hebrew antiquity have often observed which thing also Epiphanius puts us in mind of instituted two Fasts every week namely on Munday and Thursday therefore the Lords day was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or una Sabbatorum as in the Evangelists and Apostles so in the Writers of the following age he that will look into their writings shall find examples enow And this for the first name of this day in the Scriptures The second is extant in Rev. 1. 10. where that which was before called of all the Evangelists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John calls it denominative with an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Lords Day and is hitherto called by that agnomination amongst the most ancient Fathers both Greek and Latine since the Apostles age which he that will consult them shall not deny So Ignatius Epist ad Magnes Eusebius when he speaks of the Ebionites Hist l. 3. c. 21. de Dionysio Corinthiaco Hist l. 4. c. 22. Cyp. Ep. 59 c. after the name of our Saviour Constantine the Great saith it 's called Dominicum because as Austin the Lord made it This reason perhaps will be of no great weight with some since the Lord made all other dayes but he seems to have made this day after a special manner namely by his Resurrection the commemoration of which benefit succeedeth the memory of the Creation from the dead whereby he perfected our Salvation or else because it was then destinated for worshipping our Lord Jesus Christ Austin assigneth both these reasons when he saith
whole day must be reserved as Chrysostom before to spiritual work As afterwards the Fathers in Conc. Turonensi do speak being sequestred from servile work to persevere in praising God and giving of thanks No otherwise then as anciently among the Romans the daily sacrifices were continued from the beginning of the day to the middle of the following night But I will not weary the Reader by rehearsing apart the testimonies of the several Fathers in a matter so clear whose writings he that will but lightly look into shall grant that a whole day according to their opinion must be assigned to perform religious exercises upon which will better appear from those rules that occurr in their writings for the sanctification of this day three whereof I will not refuse to reckon First they exhort the Church to regard on that day the things that pertain to their souls salvation where Hierom accommodates as he shews in the following words what the Prophet speaks of the Sabbath to those whom Christ hath made free And if any have a mind to see what it is to regard the things that pertain to the souls salvation the fourth Canon Conc. Tarraconensis will inform him namely that men on the Lords day only perform to God the appointed solemnities and what should be done on them we have formerly heard ex Turonensi Concil namely that they should abstain from servile work and persevere to the evening in giving of thanks But lest any one should grant that those exercises of Piety are to be done on that day whenas yet he might deny that the whole day were to be spent in them therefore the Fathers add Secondly That excepting those things that pertain to the fouls salvation nothing else at all must be done on that day So Hierom Austin Conc. Tarracon in the fore-cited places with whom agree also the Fathers in the Council of Friuli who ordain that on the Lords day the vacation must be to no other purpose but for Prayer and other offices of piety And in the Council of Paris it is ordained that it 's convenient for those that are redeemed by the grace of Christ to abstain on that day whereon the Author of Life rose again and gave them hope of a Resurrection from these things that are fore-mentioned i. e. from this worlds pleasures and their own and rural works as there they speak and be filled onely with spiritual joyes and busily vacant with all their heart in restless praises The same particle of restriction is added in Conc. Triburiensi Can. 35. where they ordain that it 's the peoples part on the Lords dayes only to labour in the holy service of God And afterwards they add that they must only attend on God on the Lords dayes Greg. Mag. shews also they were wholly to be employed in prayers on the Lords dayes Thirdly they do not only think that this 〈…〉 must be religiously kept and wholly â—â—ployed in the worship of God on it but â—hey farther do define the term of time which they must spend in the work thereof namely a whole day So Chrysost Hom. 10. in Gen. and Hom. 5. in Math. Let your eyes and hands be spread out to God all that whole day This is to persevere in performing its services until the evening Concil Turon 3. cap. 40. Or as in Conc. Trull cap. 90. From the evenings ingress to the Altar on the Sabbath till the following evening on the Lords day Now if in the mouth of two or three witnesses every word shall be established the premises do evidently enough shew that the sanctification of all the day is required since that not only the Fathers do determinate that we must cease from our worldly matters and attend on God but moreover that nothing must be done but a work of Piety on all that day that is from the beginning to the end thereof Neither do I think good to confirm the truth in this matter by reasons over and besides these testimonies that are not to be contemned although they be not to seek wherewith to stop the mouths of dissenters if they be angry and the entire sanctification of the whole day may be vindicated against the too earnest seekers of a profane liberty First As if the day be commanded to be held holy by common sense it follows that a day not some hours is to be sanctified So Aug. Serm. 251. de Temp. Secondly Moreover if there were any term of that dayes holiness before the day it self were determined then such a term would appear either from the Scriptures or from some of the Fathers piously interpreting them but what no where is extant he that can shew it Erit Mihi Magnus Apollo The Ancients who thought good to fast on the Sabbath sometimes continued their fasts to the ninth hour which being past they were not afraid to relaxe their fast and refresh their strength with meat Socrat. Hist l. 5. c. 22. And sometimes till the Cock-crow of the Lords day growing light as in the Sabbath of the great week as Epiphanius teaches in Panario When therefore they judged that they must simply fast on the Sabbath then they added nothing of the termes of the fast before the Sabbath it self ended but because some judged that they must not abstain on all Sabbaths for a whole day from meats therefore they signified how long their fast was to last We may say the same of the Lords day's duration if the Church must not keep holy day by a Religious solemnity from worldly affairs for a whole day then the term without whose knowledge the Church-would be ignorant how long the day were to be sanctified and the minds of men would stick pendulous of this solemnity would some way be known to us from the Scriptures nor would the Holy Ghost have passed it by untouched and formerly we have observed from their writings that the Fathers would determine nothing to be done on this whole day that is from the Sun-rising to the setting but what relates to Piety who being excited with an holy zeal have exploded the half sanctification of the Lords Day Thirdly If the glory of the Jewish Sabbath be translated to the Lords day which is not denied of the Fathers I do not see why we should not interpret this day in the same manner as it was prescribed about the Sabbath to the worshippers of God in old time for to the Jews and that by Divine authoritie it was given in command that they being sequestred from all worldly business through the whole Sabbath should attend Divine Worship alone With what face therefore and upon what authoritie relying can Christians bestow their Lords day or any part thereof in worldly affairs setting aside the worship of God let them look to 't that have a care of their salvation This reason hath the most pious Leo approved with his judgement and authority for
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
authority of this command then that morality doth plainly perish when now there is not any other weekly Sabbath besides the Lords day without which as I said the Moral part of the Sabbath in the New Testament would not remain By right therefore as Alexander Hales hath it the vacation of the Lords day is the Moral part of the Decalogue in the time of grace as the seventh day in the time of the Law Moreover some may with great reason doubt why the Jewish Sabbath should be translated to the Lords day which yet we see hath been done for above one thousand six hundred years if so be that Christians be not obliged to observe the fourth Command as it is moral whenas otherwise there would be no need of any festival to succeed in place of the ancient Sabbath But because that Law doth perpetually bind all the worshippers of God to the observation of the Sabbath it necessarily follows that the day on which the Sabbath is to be observed must be determined by some positive Law and is designed by God for this purpose to be the seventh day in the Old Covenant and the the first in the New For it 's not for man saith Alexander Hales quaest 32. fol. 128. to determine but God when that time is c. It 's in Gods power only to define a fit time for performing his worship But we read this question of the Morality of the fourth Command discussed at large by divers amongst whom the famous Wallaeus doth it most excellently who to the great fruit of the Church hath copiously taught us what is Ceremonial and what Moral in writing of that Command of the Sabbath I will not therefore add any more about this question but do send the Reader to the learned labours of others in which this question is examined I will only add this one thing for a conclusion out of the observations of this Learned Divine namely an explication of the Sabbath's being a sign between God and men Since saith he it is in bred by nature in all Nations that in the external worship of that Deity which they take for supreme they should have some Symbole of Document which may shew to others whom they take for God as may be observed in the sacrifices of Bacchus and therefore in the Revelation they that worshipped God and the Lamb are read to have the mark of God in their foreheads Rev. 14. 1. and they that worshipped the Beast received his mark in their forehead or hand Rev. 14. 9. which were nothing else but external tokens by which they would plainly signifie that they worshipped either God or the Beast So of old we read that the Sabbath was instituted of God that it might be a symbole or sign to manifest to all the world who was the God of the Jews So Ezek. 20. 20. the Sabbaths are said to be signs between God and them that it might be known that the Lord was their God Now what it was that was shewn by that sign Moses tells us in divers places especially in Exod. ch 31. 16 17. Therefore the children of Israel shall observe the Sabbath throughout their generations for a perpetual Covenant It is a sign between me and the children of Israel for ever he speaks of the Sabbath for in six dayes the Lord made Heaven and Earth and on the seventh day he rested and was refreshed As if he should say the pious observation of the Sabbath amongst them when every seventh day returns doth intimate that the Almighty Creatour of Heaven and Earth is their God In this sense Athanasius de Sabbatho Circumcisione saith The Sabbath is a sign whereby the day might be known on which the Creation was finished which being known they might ascend to the knowledge of the Creatour And by observing the Sabbath they attained unto that two manner of wayes First inasmuch as one day of the seven was solemn or because after they had ended their labours in the six dayes they must rest on the seventh Secondly by determining that rest on the last day of the weekly compass both wayes the Jewes signified that they worshipped none other than God the Creatour of Heaven and Earth because whereas they sanctified the seventh day after the six dayes labours were ended they openly professed that they were worshippers of that God who created Heaven and Earth and having finished his labour in beautifying that stupendious work on the seventh day he ceased from working for which cause he enjoyned them the observation of the seventh day that they might follow his fore-going example both in working and in resting He hath commanded saith Philo de Decalogo that whosoever received these Institutions as in other things so in this also they should follow God in working six dayes and resting the seventh and attending on the contemplation of things and study of VVisdome c. Afterwards Follow God thou hast Gods example and prescript in working six dayes And farther they set apart no other day in the weekly course but the seventh for the exercises of piety that they might profess they were the servants of that God which redeemed the Israelites out of the Land of Egypt and brought them out of the house of bondage which is collected from the repetition of the Decalogue Deuteronom 5. 15. where Moses omitting the argument taken from the Creation which he had used in the Decalogue doth excite them to sanctifie the Sabbath from their being freed out of the Land of Egypt namely because whenas they served in the Land of Egypt the Lord their God brought them out thence with a strong hand and stretched out arm and therefore he commanded them that they should observe the very day of the Sabbath in whose morning watch they came out of Egypt as the Learned Junius observes in his notes on Deuteronom 5. out of Exod. 12. 15. This seems to have been the cause of appointing this day rather than any other And thus much of the Jews Sabbath whereby as by a manifest document they professed to worship the Lord the Creator of this universe and their mighty Redeemer out of Egypt for which cause the Sabbath was had for a sign between God and them CHAP. X. A day in every week is to be sanctified under the Gospel which is not the seventh but first the celebrating of the Jewish Sabbath Col. 2. 16. and Gal. 4. 10. examined the places whereon the observation of the Lords Day in the New Testament is bottomed The Fathers acknowledge its Divine authority neither can the Church change that day and substitute another in its place A Stated Day in every Week being granted to perform Gods Worship on it remaineth now farther to find out what day is determined by God for his worship since the Light of the Gospel was up and down dispersed And whereas thus far we have spoken of the Jews Sabbath it remains in the second place to be considered Whether Christians or
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
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
no weight and in very deed is foolish since not the diligence of husbandry but the virtue of the Sun when it seems good to the bestower of fruits doth afford the abundance of fruits because I say such a law is come forth as vilisies the Lords worship and is a decree differing from those that by the Holy Ghost have gotten the victory against all their adversaries we ordain also which seemed good to the Holy Ghost and the Apostles instituted of him that all persons cease from labour that day whereon our innocency was restored he speaks of the Lords day and let neither husbandmen nor any others go about any unlawful work on that day For if they who observed but a certain shadow and figure did so greatly reverence the Sabbath day that they wholly abstained from all labour how is it not reasonable for those who honour the light of grace and the truth it self to reverence that day which is of God enriched with honour and on which deliverance from shameful destruction was wrought for us Thus Leo Novel 54. Leon. And so according to that common Proverb The later day is scholar to the former what by too much facility which suited not with the Lords solemnity was formerly granted by them that followed who saw the inconvenience of the former liberty was afterwards amended In divers Councils also it was ordained that no rural labours should be exercised on that day as about the year 413. in one and the same year all servile and rural labours and markets are forbidden Concil Aceratensi 14. Can. 16. in Turonensi Can. 40. in Moguntino Can. 37. in Rhemensi Can. 35. in Conc. Aurelianensi 3. where they think fit to determine of rural work that is concerning husbandry or the vineyard or pruning or reaping winnowing or cutting hedge that coming to the Church they moght more easily attend upon prayer Can. 27. Also in Conc. Narbonensi cap. 4. it 's ordained that they should not yoke oxen In Concil Antisiodorensi Can. 16. It is not lawful to yoke oxen on the Lords day or to exercise other labours Also in Concil Calibonensi Can. 18. We define that none at all presume to work any rural labours on the Lords day that is to plow to reap make sale or any thing that pertains to husbandry But although these things do very abundantly shew that on the Lords dayes we are not to employ our work for gainful labour since as well they were to be punished by the supreme authority of the Prince as by the censure of the Church who did the contrary yet there are some who having no respect either to the worship of God or to the promoting mens salvation do affirm that Christians may on the Lords day safely attend any labours when the duties of the publick service are ended to establish which opinion they first wrest the authority of Hierom and them of the third Council of Orleans Hierom. in Epitaphio Paulae ad Eustochium tells us that the women returning from the Church on the Lords day with Paula were busie about their task and either made clothes for themselves or others In the Council of Orleans they determine that on the Lords day that to be lawful which was lawful before to be done only rural labours excepted Hence some gather that men are to cease from their labours no loâ—â—â—r on the Lords dayes than while collectam faciunt as Hierom there speaks But first let the Reader well weigh whether Hierom in that place may seem to speak of womens labour which they bestowed about their works on other than the Lords dayes and whether revertentes ab Ecclesia in him be the same as if he had said when they are not present at Church they are busie at work Nor doth this sense of Hierom's words want reason especially because Hierom sayes they went only to the Church on the Lords day And in another place Hierom contends that on the Sabbath he speaks to those whom Christ had made free not the Jews men should only do those things which pertain to the salvation of the soul Now if those women had on that day plied their labours they would have done somewhat that had not pertained to the souls salvation which by Hierom's judgment they should not have done And of others Hierom speaks who on the Lords dayes did only attend on Prayer and reading Epist. ad Eustochium de custodia virginit But Hierom sayes not this as if on the Lords day to attend the duties of piety had been only appropriated to the Coenobitae of whom he speaks and other Christians on that day had employed their work oâ—â—â—daily labours from which the Coenobitae ceased No by no means But the Holy Father doth distinguish the works undertaken by the Coenobitae on the Lords day from others which they undertook on the other dayes of the week on which they fell about stated works as he speaks and those being ended they attended on Prayer and reading also which thing they also did every day when they had ended their labours but on the Lords day they were intent on nothing else but the duties of piety Secondly If it should be granted that those women did attend their ordinary works on the Lords day it was proper to them onely and then what we must think of that fact appears out of St. Cyprian who while he affirms that the Aquarians did bottom on no author or will of Christ insinuateth this Doctrine to us namely that the custome of some men is not to be followed unless first we enquire whom they followed whose grave authority we may very fitly accommodate to the aforesaid women We are to consider not only what those women did but upon what authority they did it If they attended on the Lords day their daily works and labours they were invited thereunto neither by the authorities of Christ nor his holy Apostles nor the lawful practise of the Church which restrained Christians from those works And I believe no body of a sound mind will impose as a law on other mens shoulders a certain singular custome confirmed by no law or authority but contrary to the general practice of the whole Church especially when Hierom himself and other grave Fathers do conclude that nothing but the works of piety or of some emergent necessity is to be done on that day as formerly from their writings hath been observed We do with St. Austin commend a custom which is known to usurp nothing against the Catholick faith Thirdly Charles the Great in his Constitutions ordains that on the Lords day women sow not their clothes Now we prefer justly the religious ordinance of a pious Emperour depending upon various authorities of Ecclesiastical Canons to a custome of women confirmed by no antiquity Lastly I 'le only add this What if those silly women believed it to be a work of charity by the
example of Dorcas Now I must answer to the authority of the Council of Orleans which was but a Provincial and consisted onely of twenty five Bishops for performing all labours on that day excepting rural in the same manner as sometimes Hierom to Euagrius while he was shewing what difference there was between a Bishop Elder and Deacon he would not have the custom in some sort contrary to his opinion of one City namely Rome to be brought out against him for he being judge the authority of the world was greater than the Citie 's And so I must say here If an indulgence for them had grown into use with the rest of the Church or had been supported by reason or any authority then the sentence of this though Provincial Council had been of some weight but in this their custome being rejected of the Church up and down dispersed is not to be obtruded as a law upon all Then secondly the Bishops being congregated in that Council purposed to obviate as they speak the Jewish observation of the Sabbath And they yield these things lest they should rather seem to set up a Jewish institution than Christian liberty and the very words of the Canon do intimate that the people were perswaded that these things ought not to be done I 'le add nothing of the corrupting that place which Binius judges to be depraved only let others judge what authority is to be given to it it suffices us that the Fathers with one consent do interdict all Christians earthly affairs and worldly works on Lords days although some abounding in their sense do seem to think otherwise Lastly that I may put an end to this Chapter two things now remain to be considered in the Emperours Laws made about the Lords Day which according to some do mightily prejudice its solemnity the first of these is considered in their Manumissions and the second in some certain transactions to be done on the Lords day and since both of these are a civil office some think that certain worldly things for that cause were to be done on that day which were not works of piety To add somewhat of both these offices will not be far from our purpose The indulgence for making free and manumitting granted by the Christian Emperours and to be done on the Lords day could not hinder its religious solemnity which that it may appear the reason of that institution is a little better to be enquired into Constantine of blessed memory studied by laws and all other means to promote the worship of God amongst other things he granted liberty to the Church by law that whoever were made free the Priests being witnesses they should be inrolled into the number of the Roman Citizens So Nicephorus Hist l. 7. c. 46. and Sozomen Hist l. 1. c. 8. And if any desire to see the form of these Manumissions it is extant in the fragments Conc. Toleran and in the learned Instellus his notes in Canones Africanos Can. 64. whither I refer the Reader because it is only my purpose to touch something of the time wherein these Manumissions were done which by Historians and the Emperours laws we see fall out to be on the Lords day and that especially for the honour of the Church and increase of Christian Religion while they by the Bishops were performed in the Church the Bishops were had in greater esteem among the people till as the learned Instellus very well observeth as formerly servants were manumitted in the Temple of the Goddess Feronia so afterwards by the Emperours Constitutions together with their liberty they obtained to be Roman Denizens in the Church No otherwise then as among the Egyptians the cubit wherewith the inundation of Nilus was wont to be marked was no more brought as the custome was to the Temples of the Heathen but from that time to the Churches of the Christians Sozomen 1. c. 8. After this manner the Emperour did earnestly regard the worship of God in making his laws to encrease which he also established that about Manumissions to be made on the Lords day in the Church Moreover servants those for the most part whom their Masters discharged against their will obtained their freedome not without great difficulty as Sozom. therefore the servants as saith Zonaras in Can. 88. Carthagin fled to the Church and if the Bishop determined equally they were manumitted Thereupon the Emperour ordains that all who were by the Priests testimony set at liberty in Churches should be made Denizons of the Roman Commonwealth And afterwards in process of time the Fathers of the Synod thought good to advise the Emperour that this might be done Conc. Carth. Can. 88. Now the benefit of liberty of which the Emperour was desirous as tending to the glory of God was very acceptable to God and for charity sake on that day whose holiness works of charity do not dishonour was also to be performed I could also name another cause assigned in the fragments Conc. Toletan Some thought that they did a thing very acceptable to God and profitable to their own souls if in the Church of some Saint in the presence of the Bishop or the Priests there standing or the noble Laity before the horn of the Altar of that Church send out their servants free by a charter of absolution and freedom from all bonds of servitude But these superstitious Manumissions for remedy of the soul as they speak were observed about the four hundredth year after Christ but that formerly mentioned by Zonaras Sozomen and Nicephorus was the true cause why first the pious Emperours lookt to that these Manumissions were performed on the Lords day which we do not see hindred the Lords solemnity As Manumissions do not obscure this solemnity so certain transactions are lawful on the Lords day Nor can this hinder it that Leo a most earnest defender of the Lords festival did indulge those that were at odds amongst themselves leave to meet on the Lords day vicaria poenitudine whereon they might conferr of their bargains speak of their transactions These which were offices of charity could not destroy the Lords solemnity For that holy man Leo would have adversaries freely and without fear to meet together vicaria poenitudine which the interpreter of the Law expounds by repentance which ought to return by course that is on the Lords dayes or vicaria poenitudo is that which one expecteth from the other by turn be reconciled to one another to effect which reconciliation they might be at their liberty to confer of their bargains and speak of their transactions But all these things were granted by the Emperour not for any worldly end but for renewing their lost friendship which could not obscure the honour of the festival on which the things that pertained to peace and concord were permitted for they then as it were leaving their gift before the Altar went their way that they first might be
every week and a fit place now we find that the Lords day was destined to keep them on and that while the Apostles were living and faithfully discharging the ministry committed to them of the Lord. For on no day was there wont to be a more solemn and frequented convention of the people in the Church to hear Sermons and partake of the holy Communion than on the Lords day and this we have proved in the two first chapters of the precedent book to be a very ancient custome The Church therefore as saith Isychius hath sequestred the Lords day for Divine conventions in which the Worship of God was religiously celebrated for the dispatching whereof the Christians met together as often as they could commodiously Yet this must be marked of him that observes the meetings of the Church that there is a rehearsal made of more meetings which were kept by the later than the former Church on the Lords day by Historians and others that treat of them not because the former Church if it could for the daily persecutions it met with did not so often hold their meeting especially whenas we see that the first Christians did sharply contend in Book 1. ch 5. about sanctifying the whole day but because it being hindred with the cruel flames of persecutions did meet as often as occasion did occurr but the following Christians were at liberty to meet oftner under the Christian Emperours and therefore we read that they met twice upon the Lords day in the former meeting whereof they begun the day and with the other they ended the day and upon that reason they afterwards called the one their Matins and the other their Vespers But what and how many hours were spent at both of these conventions is not well known because there was not the same manner of meeting every where but according to the necessity and profit of the Church they held their meetings on the night and day The Apostle taught the Ephesians both night and day Act. 20. 32. At Troas he continued his Sermon till midnight Act. 20. The Corinthians met in the evening 2 Cor. 11. for about supper time or after they were gathered together But as I said necessity commanded their night-meetings because the Christians being moved with the fear of Tyrants could not safely meet on the day time The Christians of the following age retaining their night-meetings as also many other things out of which an huge heap of superstitious rites flowed by which the clear face of truth breaking out of darkness was filthily darkened called them Vigils and turned them into the Fasts of the night which went before the Holy day in which sometimes they continued till midnight witness Hierom in Parab Virgin And sometimes they began their meeting at mid-night So it appears out of Basil who performed an office in another Church before he came to some other that were met at mid-night and waited for his coming But at this day because of the wickedness committed in these nocturnal Vigils Bellarmine thinketh they are justly abrogated Bellarm. de cultu sanctorum lib. 3. cap. ult Tertullian amongst others makes mention of night-meetings lib. 2. ad uxorem c. 4. at which he saith that an Heathen husband did not willingly suffer his Christian wife to be present Souldiers at the command of Constantine the Arrian Emperour came to apprehend St. Athanasius while the people were keeping a meeting in the night with him Theodor. Hist l. 2. c. 13. There are testimonies also extant of meetings before day which are to be reckoned with them of the night Tertul. de corona milit cap. 3. and the Epistle of Plinius Secundus ad Trajan mentions them apud Tertull Passing by the meetings which were in the night and before day we will enquire of those that were kept on the day where assoon as the Church had obtained peace by the authority of the great Emperours we shall find that they held their ordinary meetings for the exercise of Gods worship on the day time and for that end some certain hours of the day were destined for performance of the publick offices of Religion For the religious Fathers did with great care provide that they should neither weary themselves nor the people committed to their care with continual labours in setting all care of refreshing themselves aside And they judged it more advised to teach often than long they therefore selected some hours out of the whole day for publick assemblies Julian the Apostate is reported that he ordered the Greeks to live after the same manner as did the Christians and therefore amongst other things he ordains that certain prayers for certain hours and dayes after the custome of the Church should be selected Niceph. Hist. 10. c. 21. which he would never have done if it had not been a familiar thing with the Church after whose rule he laboured to regulate the Heathen to select certain hours of the day for this peculiar use But on what dayes or what houres of the day prayers were made by the Church unto God Nicephorus adds not only he tells us that certain hours were select for this office Athanasius witnesseth that the Arrians who raged against the Orthodox even as they were met on the Lords day being guarded with a company of Souldiers found but a few together for many of them were gone home for the hour of the day that is after the assembly was ended which the Church observed at stated hours or as Tertullian speaks after the solemnities were done and the people dismissed But neither Athanasius nor Tertullian do assign the hours at which the Church met Ambrose mentions the morning hours at which the people met lib. 5. Ep. 33. where what was read on t of Psal 78. The Gentiles are come into Gods inheritance he afterwards calls his hearers to mind for the morning hours Zeno also Bishop of Majuma although he was well struck in age yet was he alwayes present at the morning hymns and the other holy service or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless hindred by sickness The Eucharist was administred at their morning meetings which appears out of Cyprian while he disallows the custome of those that in the morning only offered water lest they should smell of wine for which cause he calls that the morning sacrifice In their morning assemblies they sung the 63 Psalm to God Witness Clement Constitut Apost lib. 2. cap. 59. The morning meetings were kept about nine of the clock Therefore in Conc. Laodic it is ordained that the publick service should be performed at nine of the clock and at their Vespers And these solemn assemblies broke up about noon as witnesseth Chrysost Orat. de Philogonio The Church also met in the Evening For they had hymns appointed as well for the evening as morning meetings Niceph. Hist l. 12. c. 47. Clemen Constitut Apost lib. 20. c. 59. The Bishops
and Presbyters of Gaesaria Cappadocia and in Cyprus did interpret the Holy Scriptures on the Lords day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes about evening Neither can it be thought inconvenient Chrysostom being judge if the Church hold an assembly in the afternoon yea he being witness then especially should we meet and then our bodily food being received a spiritual banquet ought to be set before us lest after satiety of bodily food the soul beginning to be drowsie it feel some hurt thereby So Chrys in the end of the 10 Hom. in Gen. He doth the same in the 9th Hom. ad Populum Antiochen And elsewhere he commends those that when they have dined come to Church Hom. 10. ad pop Antioch Lastly he doth often reprove those that are absent from afternoon meetings Hom. 10. in Gen. Many of the ancients do bear witness to afternoon meetings which when we speak of the time assigned to the Treating of the Scriptures shall God willing be made manifest For the present it is enough to advertise the Reader that those if there be any such do deceive both themselves and others who do deny that there were held any meetings in the evening of the Church before the Council of Arragon that is in the year of Christ 370. The Constitutions of Clement which are held ancient by all do make mention of them Cyprian as we have seen took it heavily that morning Suppers were despised of some delicate persons that would not smell the savour of Wine but not evening Suppers they saith he offered in the morning water only yet when they came to Supper they offered a mix'd cup whereupon the learned Goulartius judiciously acknowledgeth that Pamelius doth confess that some in Cyprians age were wont to offer twice a day although â—amelius doth corruptly referr this to private Masses in use amongst the Papists In the Council of Laodicea which was held before the first Council of Nice there is mention made as well of the evening as morning Liturgy the Fathers speak of the publick service in the Church-meeting Hilary acknowledges for a great sign of mercy the pleasures while the day begins in Prayers to God and ends in his Praises of Matins and Evening-service in the Church Divers Treatises also of the Fathers in the afternoon which we shall afterwards mention will teach us that the Church met in the Evening But the primitive Christians as we said met oftener on the night time in that age which abounded with Persecutions and being hindred by the wicked devises of the adversaries could seldome keep a meeting on the day time as Basil Ep. 63. Tertull. de Fuga ult cap. teach us Thence therefore I think it came to pass that we meet with seldome mention of a two-fold meeting amongst the Christians of the former Church And these things do testifie that the Church of Christ kept publick meetings to those that shut not their eyes against the truth But since sundry in our age do so easily bite with the tooth of detraction that scarce any thing can be written though never so elaborate and studiously composed which at first by the envy of malevolent persons may not be depraved and at last contemned therefore I onely add this lest perhaps some might object that those things which I have observed concerning assemblies are to be applied not only to meetings kept on Sabbath dayes of which I shall speak hereafter but also to those which were kept on other dayes besides the Lords dayes which I deny not I at least wise affirm this if they had it in their mind to meet on other dayes after noon for Religions sake much more are they to be thought to have done it on the Lords day which was set apart for this end And divers forecited testimonies do make mention of meetings being held on that day Lastly what is said to be done in the meetings which were kept on other dayes we read that the same was done in the Lords Dayes meetings although all things which were done every where in these were not done in those meetings as hath been observed in the first Book and third Chapter CHAP. II. What was done in the publick Church-meetings Reading of Scriptures What Scriptures were went to be read Humane writings were read in the Church-assembly The order of reading the Scriptures The readers of the Scriptures were ordinarily Deacons Who they were that were anciently called Audientes The readers of the Scriptures stood in the sight of the whole people HAving observed the publick meetings of the Church let us in the second place see what was done in them In them the Church was only intent upon the exercises of piety divers whereof are â—ound in Tertull. lib. de anima cap. 9. Justin Martyr and others Chrysostom saith there was in those holy meetings a convention of the Brethren holy Doctrine Prayers an hearing of the Divine Law or a Communication with God and discourse with men Hesychius saith There was devout Prayer devout reading of Gods Word and hearing of the interpretation All things that I may speak briefly were devout which are said or done in the Churches of God according to his Law And all these things may be referred to the Ministry of the Word publick invocation of Gods name and administration of the Sacraments So it is evident to us out of the Holy Scripture and more pure Christianity in what things the offices of almost all the worship of God were performed These are reckoned up Act. 2. 40. although the order in which they were performed be not declared St. Paul being brought to Troas some peculiar things fell out in the description whereof St. Luke is very diligently conversant and above all amongst the rest an example of a Church-meeting with all its circumstances is recorded Act. 20. In which convention Paul first preached which exercise he continued till mid-night and when that was ended then the Lords Supper was performed And we must suppose that the Apostles never preached the Word or administred the Sacraments without solemn invocation of God When the Apostles were dead these same things were observed by the following Church on the Lords day which by and by I will in brief shew Therefore not without reason have I concluded the publick offices of piety on that day to be performed under these three In describing whereof first that Divine office of piety doth occurr The Ministry of the Word a word familiar enough to our age without which the things of Religion cannot happily be dispatched Neither were other duties which tended to piety done without it in the ancient Church Therefore in delineating the publick offices of piety we will first speak of it Now under the Ministry of the Word to be had on the Lords Day are understood both the reading of the Word and the explaining thereof First as often as the Church was gathered together the Holy Scriptures were read In describing of
observe Socr. l. 7. c. 22. Nor do I remember that I have read any where in the ancients that any man was interdicted who being not deprived of the faculty of preaching by the Church or was not subject to its censure that he should not so often as conveniently he could instruct the people committed to him in the knowledge of the Scriptures Cyprian asked the Presbyters in his absence that they would seriously execute both their own and his part in the instructing the Church of Christ Ep. 5. and he commends the Presbyters that did corroborate every one with their daily exhortations Ep. 40. The Roman Clergy exhorted the Clergy of Carthage to constancy in executing their office and to encourage the Christians to persevere in the confession of Faith and detestation of idolatry by arguments drawn out of the Holy Scriptures Cypr. Ep. 3. But neither Cyprian nor the Romans did prohibit the Presbyters of Carthage from the diligent function of this office but provoked them forward to perform it upon every occasion that was offered This St. Chrysostom teacheth elegantly and pithily Homil. 15. in 2 Tim. while he exciteth all the Doctors of the Church whom he contends ought so to be called because they teach to labour in the Word and Doctrine and stingeth some that say that there is no need of the Word and Doctrine because in his judgment it tendeth no little to the edification of the Church if those that are over the Church excell in the grace of teaching without which many things in the Church-discipline will perish He doth not therefore greatly reprove those that applied themselves to Doctrine but shews they are to be greatly honoured CHAP. VIII On the Lords Dayes they were wont to Treat twice out of the Holy Scriptures THat the ancients when a fit occasion was offered did treat out of the Scripture every day their own records do teach us but as I said in the former Chapter they especially buckled themselves to this work on the Lords day For it beâ—oveth those that are set over Churches on all dayes but especially Lords dayes to teach all the Clergy and people the oracles of piety and the right Religion And as they took pains to explain the Scripture every day so they judged that all times of the day were fit for a spiritual discourse Chrys Hom. 10. in Gen. Yea though night grâ—w on himself being judge it prejudiced not spiritual Doctrine And hence it was that we read that the ancients explained the Scriptures not only in the morning but evening for at both times the Church assembled as is shewn in the first Chapter This their very words will tell us It appears from the beginning of Basils second Hom. that one of those Sermons was had in the morning and the other after noon for he saith We took time in a few words from the first dawning of the day c. Hexaem Hom. 2. and he kept the second Hom. about the evening While on it he interpreted the evening Hom. of the first day he saith These our discourses of that evening being now occupied from this evening do here put an end to our Oration Hexaem Hom. secun circa finem And he saith in the beginning of his third Hom. that one part of these Homilies brought morning aliment and the other evening joy to his hearers In the end of his seventh Hom. he admonishes his hearers to give thanks and to talk among themselves of those things which both early and in the evening his Oration yesterday had offered them In the conclusion of the eighth Hom he puts an end to the morning feast lest the exuberant satiety of speech make his auditors more dull to receive his evening banquets In the beginning of the following Hom. had upon the same day he saith that his Oration had set a banquet before his auditors in the morning and that Oration was had about the evening for he concludes it in this manner Behold the Evening time commands us silence the Sun being now set a pretty while since here therefore we think it meet that this our Oration should bring us to our bed or rest All these to testifie that Basil the Great held a double Treatise out of the Scriptures the same day For he makes mention both of his evening and morning labour undertaken in performing that office by him Neither did Great Chrysostom give place to Basil although he was called Magnus in the diligent treating out of Scripture who saith What we have said to day is very like to that which we yet have determined to speak to day Hom. oportet haereses esse That place doth shew evidently enough that Chrysostom preach'd twice on one and the same day and if the Church were but to meet once a day to hear the word of God with what face could Chrysostom have reproved those his auditors that refused to come after their carnal table to a spiritual banquet which thing we find him to have done not once So Hom. 10. in Gen. Hom. 9. ad Populum Contrariwise he commends those that obeyed this admonition because when they had dined they met in the Church Hom. 10. ad populum In the beginning of 67 Oration T. 6. of the Greek Edition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he saith that he being wearied with the labours of the morning Sermon reserved the rest namely till afternoon and was wonderfully refreshed with the presence of Flavianus This testifies that he preached twice that day otherwise Bishop Flavianus had not been present to hear him in the afternoon He that shall look into the beginning of the second Sermon of Austins in Ps 88. will grant that Austin did the same For he commands his auditors to bend their mind to the rest of the Psalm of which he had been speaking in the morning Being content with these authorities of the Fathers although we meet with much more in them we will add no more And he that shall weigh these in an equal ballance will with a little adoe find that these grave Authors did endure the labour of Treating twice a day out of the Scriptures Now if any one whose palate nauâ—â—ating the old path that leadeth straight to the eternal salvation of the soul and seeking a new one the premises do not please shall object to me that from the aforesaid testimonies it is not evident that the Fathers did undergo those labours in interpreting and treating out of the Scripture twice on the Lords day which I should have proved Surely he that shall say so will not work me much trouble nor will he enervate my opinion of the Fathers labours declared in this sense unless he shall first demonstrate that the Church did on all dayes besides the Lords keep evening assemblies on which they had these Sermons and that they laboured to sanctifie other dayes more than the Lords Dayes which thing I suppose he will demonstrate from their grave writings about the time of later Lammas Moreover if on other dayes on which the Church was permitted to attend on worldly labours they took pains in so often interpreting of Scripture who will be so far a stranger to right reason as
poor Tertullian also mentions this custome in Apol. and others that flourished after him in the Church Which is so manifest that I suppose none will make doubt of the same These are some of sundry things wherein the ancients after the publick assemblies were ended in the Church bestowed their principal pains Which things whoever considerately weigheth he will easily grant that the private observation of the Lords Day was not unknown to the Fathers because their hearers were sometime examined of what they had heard when the assemblies were ended and the Bishops admonished them to conferr one among another of those things and they required them to refresh their minds with Divine Meditations out of the Word which they heard in the publick assembly and carefully bestowed several things that conduced to the comfort of the poor And let these things briefly suffice to be spoken about the publick and private celebration of the Lords Day Festival CHAP. XVII THE CONCLUSION HE that will not refuse to weigh seriously with himself the testimonies of Scripture and the Holy Fathers thus far mentioned shall not deny that the Lords Day was solemnized by the Church in the very Apostles age and successively He cannot but acknowledge that its holy observation was instituted of God He will easily perceive what hinders its solemnity and in what things its solemn sanctification whether publick or private doth consist In asserting whereof though I entred into a certain Sea of Disputations yet have I sayled it through by the Grace of God in a short course And I have affirmed nothing without the perspicuous testimony of notable authority but we have missed it sometimes lest any should believe that we silly men of inferiour note betaking our selves to what is plain do undertake an exquisite piece of work who indeed have thrust out into the world nothing but our tumultuary commentations and intended onely to stirr up the Wits of others Now if there be any that is rather desirous of a worldly liberty or carnal rest than of Divine truth who relisheth not what hath been said I will take my leave of him with that grave sentence of St. Austin If he have any thing more to say for my part I know it not let him wrangle with the Scriptures and the Fathers that piously interpret them not with us And I humbly beg it of the Lord who is the author of this solemnity that he would govern the Church with his Spirit and stirr up the minds of men boldly to exercise piety that what God hath cleansed they call not common Whatever my blear-eyes have observed to be laid up in the deep records of honourable antiquity which they that love the truth cannot but highly prize upon this holy Subject I have brought it out to light that it may be manifested to all who truly â—avour of godliness how much honour not onely reason it self but the consent of all good men and learned do attribute to so solemn a Festival And if I have mistaken any thing here I do not withdraw my self from the censure of the Orthodox Church but submit my self very willingly to its sentence Sith with all godly and modest men I heartily desire to remember that of the Comedian Humanum est errare i. It 's a point of mans frailty to mistake Neither is there here as Gregory Nyssen a pronouncing of sentence but an exercitation and disputation I having by the conduct of the most ancient Fathers like them who are half blind entred a Wood have brought into this bundle what I thought to be most congruous for declaring the exercises of this holy solemnity Whilst that I observed sometimes the Fathers did not altogether agree among themselves I have embraced that which was observed by men of more sound judgement and more congruous to the practise of the universal Church If any one blame me for not demonstrating the Holy practise of the Church in these questions more copiously and with more testimonies of the Ancients I hope in this to find pardon from the courteous since I purposed to do in this business what Isychius in Levit. l. 2. cap. 9. relates of Image-makers and Painters who when they begin of any thing their art requireth do at first set out some rough draughts of an Image or picture onely shadowed out in its lineaments which afterwards in process of the work are perfected by adding of the several parts and are as it were brought to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In like manner have I also given onely some testimonies upon this holy subject for a taste that all in a sort may understand that the chief Fathers of the ancient Church did embrace and religiously retain the very same practise of piety in sanctifying of the Lords Day which at this day is maintained by a perpetual observation with all the friends of sincere religion some whereof to the great dolour of my mind I see to be wavering about this question and am troubled at others that indulge the liberty of the flesh too much in the Catholick Church But I commend in the name of God this office to others who are well exercised in observing the monuments of the purer Church that for the ability granted to them by the Lord for profiting the Church they would not refuse to bring to light those things which may conduce to the glory of God in observing the solemnity of his day Indeed I judge they would in this do a thing very acceptable to God the author of the Lords Day solemnity profitable to the Church the faithful observer of this solemnity and very well becoming the Christian Religion of which this solemnity was alwayes a token I silly man have here so far as the labours of my charge would bear according to my weakness of which I am very well conscious done in a sort as some Dyers who prepare a cloth to receive a colour and commit it to the labour and art of others to put upon it the gloss And this I believe I have done through the grace of God by the consummation of these testimonies that now with little ado the friendly Reader careful of this solemnity may observe whether they who endeavour to adorn the Lords Day Festival fetch the truth out of its fountains or they who delight to subvert it that they may seek novelty as sometime Optatus said of the Donatists lib. 6. in the bowels of antiquity He that views the premises without a prejudiced mind will find this I have therefore been careful to produce the very testimonies of the Fathers themselves that to their words and not my relation or conclusions inferred from their words by me credit might be given In the mean time God grant that of his infinite mercy he would cure the exulcerated manners of this age which are impatient of sound Doctrine Through Jesus Christ our Lord to whom with the Father and the Holy Ghost the Author of the Lords day solemnity be glory for ever Amen August de Trinit â— 4. c. 16. No sober man will hold an opinion against reason no
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
God and not onely some part of it THus far these notes although scribled with an hasty pen have told us that Christians must keep holy the Lords day and that they largely enough shew was done from the very Apostles age The second Question which I have propounded follows namely Whether the Church must keep the whole Lords day holy Some there are who grant that the Lords day must be sanctified yet contend that the whole and entire day is not to be celebrated in the religious devotion of Piety in whose judgment as much as this solemnity requires is done if onely some although but some small part thereof be dedicated to Divine Worship neither do they judge otherwise of the Lords day alwayes to be counted dear amongst Christians than the Heathens anciently did of those dayes amongst them called intercisi which were common to the Gods and men for at some hours of them it was lawful to sit in judgement and in some not But who well in his wits shall judge that a day in this manner is to be dedicated to the Good and Great God The Lord hath not reckoned the other dayes of the week thus for our use neither will he suffer willingly his day to be sanctified of us by halves It was provided under the Law that if any had by vow consecrated a thing to God and he afterwards repented of his vow and would not suffer that thing to be sold or prized openly but determined to keep it to himself then was he to be fined in a fifth part over and besides the ordinary estimation of the thing for his levities sake If nothing must be diminished of those things that are dedicated to God although once they were in our own power much less will it be safe to detract any thing from the time consecrated to God but rather add something to it of our own for what is consecrated to God must not be be converted to another use Therefore they that compare the Jews inhabiting Tiberias with others that dwell in the Mountains do judge those and deservedly far to be preferred to these for it was a familiar thing with them who had the shorter day to add something of the profane to the sacred but these that were sited in the Mountains who had the longer day added to the profane taking something from the sacred If it be better in those mens judgment to add of the profane to the sacred than to take from the sacred and add to the profane in what case are they to be reckoned who are not afraid to steal a great part of time from the Lords day consecrated of the Lord by his Apostles to sacred uses and apply it to profane Yet although some here impatient of true Piety do seek a knot in a bulrush as the Proverb is yet by these mens leave I will say He that will follow the wholsome counsel of Irenaeus shall indeed find it is no Gordian Knot Irenaeus gives pious counsel in any question when a disputation doth arise we must have recourse to the most ancient Churches from whom may be learned what we must judge of the present question Indeed if we would but here follow the advice of this Reverend Prelate it will be an easie thing to untie that knot by the authorities of the ancients In the first place when the Fathers speak of sanctifying a day they make mention not of some small portion thereof but of a whole day and to what end should not a day consist of the same termes with us as it did with the ancients Since Austin piously teacheth us that in the equality of all modern years and dayes which have terminated in the same space of time in former ages as have now being determined within the diurnal and nocturnal course of twenty four hours there is the same space of time with the former And for what he addeth of the forty dayes whereon continual great rain is mentioned which were not determined in the space of two hours or little more the same we may safely conclude of the Sanctification of the Lords day since it consists of the same term of hours that other dayes in the week do the manner of its solemnity is not to be judged by the space of two or three houres Nor doth Austin think otherwise if that Sermon may be reckoned among his genuine writings who judgeth that on the Lords dayes we must attend Divine worship only and exhorts to celebrate the Lords day with a religious solemnity as the ancients were commanded about the Sabbath yea and not without indignation doth he reprove those that refused to follow the custom of the Church in this thing who as he speaketh reckon one point of this day to the service of God and the remaining space of the day together with the night to their pleasures According to the grave judgment of this Author whoever he was the entire day and not some small part of it is to be assigned to the service of God and that according to the custom of the Church and though he differ from some others in defining the period of time at which the sanctification of this day should begin namely from Evening yet hath he others agreeing with him in the continuance of this sanctification for before him Origen upbraids some that reckoned one or two hours of the whole day to God and came to Church to Prayer or heard the word of God in transitu but spent their chief care about this world and their belly The same thing doth St. Chrysostom require who thinks that the whole day must be sanctified I think saith he that one of these seven dayes and that of right is to be spent in the worship and service of the God of us all Hom. 3. in Joh. Chrysostom shews that a day must be sanctified and he his own best interpreter will teach us what he understands by the name of a day From the beginning sayes he God insinuated this Doctrine to us teaching us that in the compass of a week one whole day is to be set apart and reserved for our spiritual work Hom. 10. in Genes From his authority it also appeareth that a whole day and not some small portion thereof is to be set apart from other affairs to perform the duties of piety thereon in a spiritual manner The same author more plainly doth seriously contend with his Auditors in another place for sanctifying the whole day Hom. 5. in Math. The Sabbaths according to Irenaeus did teach persevering to serve God the whole day what other thing doth perseverantiam totius diei mean but that a
have heard by them both which do only contend for this that they may teach that the ancient Fathers were not justified by the Sabbath and Circumcision and add no more CHAP. IX That one day in a week is under the Gospel also to be sanctified The Morality of the fourth Command which is perpetual requireth this Christ hath not abolished the Law How the Sabbath may be said to be a sign between God and the Church THus far of the first Epocha in which we have found that from the beginning of the world one day in the weekly compass was to be set apart for the solemn performing of the worship of God and for the second from Moses to Christs resurrection none doubteth therefore I 'le add nothing of it and will come to the third Epocha of which is the greatest controversie namely Whether under the Gospel in the compass of a week one day be to be sanctified Some men of great name do deny this and some do strongly affirm it which later opinion being grounded upon so many testimonies and reasons of the ancients and the continual practise of the Christian Church I freely embrace for this is neither a new nor an unheard of assertion but by several Divines of a well exercised judgment is sufficiently manifested to all pious souls and prone to the fear of God in demonstrating whereof they have recourse to the morality of the fourth Command in the Decalogue whose moral part is perpetual for it is one of the ten words of God engraven by his own hand in Tables of Stone Exod. 35. 28. Deut. 4. 13. out of which number if the Sabbath should be expunged there would only nine remain Now the Moral part of the Decalogue which remaineth also in the new Law Bonavent l. 3. q. 37. p. 781. as Alexander Hales once wittily is said to be so two manner of wayes one way which is of the very essence of the Decalogue according to the primary intention and so vacation to a time indeterminately is moral in the Decalogue another way it 's said to be moral in the Decalogue which is to determine the Decalogue and according to this vacation on the Lords day is moral in the Decalogue in the time of grace as the seventh day in the time of the Law and that is moral by discipline i. e. by Divine institution and therefore even by the sole instinct of nature it must needs be granted that man at some time must attend upon God yea nature it self dictates that sufficient dayes be set apart to perform his worship And who is to determine those dayes but him whose the day and night are Psal 74. 15. So Alexander Hales The observance of a day indeterminately that at some time we should attend on God is moral in nature and immutable but the observance of a determinate time is moral by discipline by the adding of Divine institution Afterwards he saith when that time ought to be is not for man to determine but God because it is his part to define the certain time for worship whose it is to prescribe the worship it self it pertaineth not to inferiours whose part it is to perform offices to others to determine of a fit time to perform them in Superiours to whom they are to be exhibited do prescribe others when ex officio they ought to attend these Nor can it be otherwise because if the way of setting apart the time for worshipping God in should not depend upon Divine institution the mind of man would hang pendulous in this business neither would it appear to us what dayes would be sufficient since if we look at Gods benefits conferred upon us it would not be sufficient to consecrate the whole course of our life to this work and if we look at our covetousness and sloth how many of us would suffer the very least part of our time saith the famous Mr. D. G. to be cut off either from our labour or rest A certain time is therefore to be defined of God at least for their sakes who attend more upon this world than God as Hierom and left the conscience of men should stick in doubt or God be defrauded of his due worship very reason it self seemeth to require that a certain day should be assigned by the most Blessed and Almighty God especially when as Scotus saith man is bound to no act pro tempore indeterminato to which he is not bound pro aliquo signato because if then worship be not to be exhibited to God by like reason not now and by the same reason of every other time Besides he that will not think much to compare the reason of the present age with the times of Adam the Patriarchs and the Jews he shall see it equal and just to set apart in every seven dayes one whole one for the worship of God For why should the Lord indulge a further liberty to the men of our age in his service than he granted them especially when God since he hath repealed his Gospel is more propitious to us than to them Farther if we weigh the nature of our present men we shall find for certain that no less time is required to the instructing of them than of the ancients And to conclude relaxation from labour is no less necessary in this age to servants and those that live under other mens government than to men in former ages He that without prejudice weigheth these things cannot deny that one day in seven is as well to be set apart for the publick worship of God by Christians as men of the former age I will add nothing of the nature of the Decalogue never abrogated by the blessed coming of Christ Faith in Christ makes not void the Law the matter of which all men acknowledge to be written in mens hearts from the Creation the great Apostle being witness although we acknowledge with the same Apostle Gal. 4. and Col. 2. that the ceremonial and typical observation thereof being fulfilled by Christs coming in the flesh be now ceased This doth also Irenaeus witness adv haeres l. 4. c. 31. who affirmeth that God spoke the words of the Decalogue immediately by himself and thereupon they remain permanent and fixed with us admitting of extension and augmentation but no dissolution by the coming of Christ in the flesh So St. Austin in Psalm 32. Fulfill the Law saith he which the Lord thy God came not to dissolve but to fulfill And certainly no body that throughly weighs with himself the morality of that precept will doubt that the solemnity of the Lords day grew up by vertue of the fourth Command in the Decalogue For it is granted of all that the substance of the Command included in these words Remember to keep holy the Sabbath day i. e. the day of rest not as the seventh day is moral and to be continued for ever But if the Lords day festivity be not bottomed upon the
that he should believe that they would not bestow so much labour for this business on the Lords dayes on which they abstaining from all others were only intent on Divine worship much rather and better â—â—ould they say in my judgment if on other dayes they Treated twice out of Scripture they would if occasion served much oftener give themselves to this labour on the Lords day As sometimes Sisinnius being asked why he would wash himself twice every day in the publick bath being a Bishop he answered because I cannot wash thrice So the ancient Bishops of the Church were seriously intent twice on the Lords dayes on the explication of Scripture And if they could get any just occasion to do more than this they would not avoid the labour of doing it the third or fourth time as may be seen by that Sermon in Austin when he whoever he was that was the author of that Sermon had twice performed the office of explaining Scripture when a new occasion was offered which was an extraordinary one on the same day he did the same the third time For thus he begins Wonder not dear brethren if I to day this third time by Gods assistance preach unto you Serm. 33. ad fratres in eremo We have formerly seen some of Basils both morning and evening Sermons we read also that he preach'd twice before noon In the beginning of his Hom. in Psalm 114. he excuseth himself that he came somewhat late to some that had waited on him from midnight and gives the reason because before he came to them he had preached in another Church yet those Vigils were onely continued from mid-night to mid-day And thus these things shew that the Fathers did oftener than once treat out of the Scripture on one and the same day CHAP. IX Both in Old and New Testament in celebrating the Sabbaths solemnity after reading of the Scriptures followed the interpretation of them It 's considered whether before the Babylonish captivity the interpretating of the Law was in use among the Jews on their Sabbath dayes THere are some who being not content with the aforesaid testimonies do further demand an example to be shewn either in the Old or New Testament of any Pastour labouring in preaching of the Word who bestowed his labour in this work twice on the Sabbath dayes I cannot enough wonder at these mens wit who will not be removed from the opinion they have espoused and rather would pluck out their their own eyes than see what will they nill they they are enforced to see But come on iâ— there be any satisfying of these mens expectation and let us consider what light may be setch'd from the fountains of Scripture to answer this question From both Testaments it is evident that in the publick assemblies of the Church after reading of Scripture there followed the interpretation of the same This we have shewn in Chap. 3. So Neh. 8. 5 6 7 8. they did not onely read plainly the Law of God in the publick assembly but they also expounded the sense of it and therefore the naked reading of Scripture was not thought sufficient by the Levites to give the people understanding otherwise they would have abstained from expounding them from day to noon So in the Jews assemblies which are mentioned in the New Testament alwayes after reading of Scripture followed their explication see Luk. 4. 20. Act. 13. 15. The sacred books being read they that excelled in Doctrine did afterwards interpret them So Acts 15. 21. we read that Moses had in every Town those that preached him being read in the Synagogues every Sabbath day the sense of which Scripture we have declared out of Philo Judaeus And these things shew that the Scriptures were both read and by interpretation illustrated in the Jewish Church But some there are that they may elude this answer who contend that this manner of interpreting Scripture on Sabbath dayes was not in use under the former Temple that is before the Babylonish captivity because in the writings of Moses in which is extant the institution of the Sabbath before they were returned out of Babylon into the Land of Canaan we meet with no mention thereof neither as they think is there any command extant by virtue whereof the Priests are obliged to interpret the Law on Sabbath dayes successively returning which opinion is entertained by some with applause Now if it be true which they say then the whole manner of the Jews keeping holy the Sabbath consisted in meer idleness or a cessation from labours by Gods command which yet none will easily admit since not onely in the old Sabbath God enjoyned the rest to the people of the Jews but also required holiness in those that ceased from their labours otherwise he had not determined the day on which we are to rest to be sanctified which yet he did Observe saith Moses the Sabbath day to sanctifie it as the Lord thy God hath commanded thee The rest commanded by God on the Sabbath day was not a part properly called but an help to its sanctification as we have taught out of the Fathers Book 1. chap. 11. The Sabbath saith Chrysostome is given not for idleness but that men being withdrawn from the care of temporal things they might spend the rest of it in spiritual matters Yea he saith in the same place that the Jews were to attend the hearing of Divine Sermons So also Origen confesses that the Reader or Doctor of the Law did not cease on Sabbath dayes from his work and yet did not break the Sabbath Now what was the work of the Reader or Doctor of the Law on which they did attend but to instruct the people in the understanding thereof Athanasius also saith The Sabbath signifieth or intimateth not idleness but the knowledge of the author The Sabbath was given for knowledge and not for idleness because knowledge is more necessary than idleness He blamed those who were idle on the Sabbath because they had not that which was proper for the Sabbath that is to say knowledge of the truth The Sabbath therefore according to St. Athanasius was given men that they ceasing from worldly businesses might freely apply their minds to the means by which they might attain some knowledge of God And what those means are we have shewn from Chrysostom and Origen St. Austin thought that the Jews women might better spin wool and their men dig the ground as formerly we have observed out of him than that they ceasing from labour should spend their time in playes according to whom something else was required to the sanctification of the Sabbath than meer rest namely the sanctifying of the