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
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
profit of the Church From the three foresaid places of the New Testament and testimonies of various Divines and Versions of the Scripture the learned Wallaeus concludes that the use of the Lords day is to be referred to the Apostles And whatever is brought of some in their Expositions to the contrary is solidly by him weighed and refuted Lastly We have shewn in the second chapter of this Treatise that the Lords day was ordinarily solemnized by the Church while the Apostles were living and the preheminence of it above other dayes which the succeeding Church hath consecrated to Gods worship in the third Chapter Since therefore the Holy Scriptures do plainly bear witness of the name and use of this day for the name which the Church ever after used is by St. John expressed Rev. 1. 10. and since it is by the Apostles charge destined to the sacred assemblies of the Church and gathering of almes 1 Cor. 16. And lastly since at the same assemblies the Apostle and Church spent it in hearing the word of God and communicating the Eucharist Act. 20. what man is there that can rightly deny that its authority in the Church was established by the testimony of Holy Scripture of which in the third place we have undertaken to enquire in ch 7th since it is bottomed upon the ordination and practice of the blessed Apostles which are recorded in the Scriptures amongst un-written traditions it cannot be reckoned I deservedly therefore affirm that its observation is commended to us in the Scriptures Because we so often read in the Scriptures that the Apostles and the whole Church of Christ did unanimously hold their assemblies on that day to whom will it not be thought a needless thing to dispute the authority of its institution especially since we read this was done of the Church while the Apostles were alive For it is dangerous either to say or write that the Apostles in some things used a divine inspiration and in others their own prudence and that in those things which are found written If the Apostles in Scripture admonish Christians that they receive no opinion from those to whom they have given no Commandment Act. 15. 24. if they ordained in all Churches what they received from the Lord 1 Cor. 7. 7. if Christians must imitate the Apostles 2 Thes 3. 7. and withdraw themselves from every one that walketh not after the tradition received of the Apostles 2 Thes 3. 6. Surely it seems just to think that the Christian Church in all Nations would not yield to those that obtrude the Lords solemnity upon them unless they knew for certain that this burden was imposed on them of God by the Apostles Lastly if those things be to be done by the Church which it hath learned and heard of the Apostles Phil. 4. 9. why should it not keep holy the Lords Day since the Apostolical Church kept its meetings on that day and who will say that the Apostles do not command us to imitate them when in holy records their example is represented unto us And these are the things with which I am perswaded to believe that the Sabbaths festival by Divine authority which proceeded from God by the Apostles was translated to the Lords day for he onely who is Lord of the Sabbath can change the Sabbath day Mar. 2. 28. Besides this all men know that that is grounded on the word of God which is either expressed in so many words in Scripture or else by virtue of necessary consequence is drawn out from thence and in this later way the best of our Divines affirm that we meet with in Scripture the institution of the Lords day as at large and pithily the famous Mr. D. G. First saith he in the Old Testament a parallel precept occurrs as all know in the Decalogue from which any may know that it seemed just and good to the Divine Majesty to set apart a whole day of the seven for the worship of God Secondly Apostolical practice is a sign of Gods will in this business they observed this day and commended it to be observed by others and if their practice in this particular had been doubtful the perpetual and constant custome of the Church from the Apostles age which illustrates their practice in doubtfuls and confirms it in plain things doth most evidently demonstrate this For although we reject â—n vritten traditions yet may the inviolate custome of all Churches from the Apostles times interpret to us their writings If we could have the interpretation of some place of Paul allowed of in the judgment of all his auditors who would not prefer this far to the Commentaries of all others deeds do as well speak as sayings Since therefore we see this a confirmed practice of all Christians we should be too unjust and hard if we should deny our belief With these same arguments doth that famous and learned Divine teach the Church to defend the truth against its adversaries As in the point of Infant-baptisme we suppress the bawling Anabaptists with these weapons whom we cannot smite with clear testimonies First from a parallel precept about Circumcision Secondly Apostolical practice which since it is somewhat more dark we add the custome of the whole Church from the primitive and heroical times Which things although they will not move the obstinate Anabaptists yet will they prevail with prudent obedient and equal estimators of things The Church alwayes ordained that sacred Baptisme is not to be repeated touching which prohibition we meet with nothing in the sacred Records but because Circumcision into whose place Baptisme succeeded was not repeated because it 's agreeable with reason that regeneration no less than generation should be but once because in the Scriptures examples of once sprinkling only do occurr and lastly because the Orthodox Church of God hath hitherto abhorred Anabaptisme therefore all grant that Baptisme is not to be repeated I will add no more What hath been said declares to them that despise not truth that the Lord made the day on which the Stone which the builders refused was made the head stone of the corner that on it we should rejoyce But since it is not my purpose to handle any questions on this subject but leave them to others to be discussed I will return to my undertaken task namely to enumerate the testimonies of the ancients on this particular by which it will be made manifest that the Fathers were of no other mind because they contended that this day was religiously to be observed and fetch'd the Doctrine wherein they asserted this out of the holy Scriptures To the truth of which thing we will first bring Athanasius Homil. de semente In time past with the ancients the Sabbath was of great account which solemnity the Lord translated to the Lords day neither do we set light of the Sabbath by our selves Where first he with the finger points at the author of the Lords
But yet since it 's no casie thing to obliterate and wholly to eradicate the matter of that Law which commands us to set apart a whole day within the compass of a week and refer it for Spiritual Labour therefore that sly Adversaries by his Emissaries whose wit is ready and that have a mercenary tongue for colouring Impostures changing their opinion at pleasure with the inconstant Ecebolius at the first only desputes after his crafty manner whether such a time be ordained of God These men more boldly than truly acknowledge the authority of time to be received not from Gods but Mens constitution as though the Lords-Day were like the Holy-dayes which were commanded the Romans namely such as the Praetors according to their arbitrary power did proclaim And so its observation should depend upon the civil Magistrate and Churches authority These things thus being handled after these mens will and others not strenuously applying their minds to retard the speedy course of their enterprises reasons are found out with a little ado for errour is a fruitful thing by which men not very religious and observant of piety may at last rush upon the constant sanctification of this time with unwashen hands and feet as the Proverb is and tread it under feet as if it were only instituted of God not for the sake of any Spiritual work but carnal idleness These things courteous Reader have given me occasion more narrowly to search out both the Institution and Sanctification of this time namely whether first it could be shown from the Fountain of holy Writ from whence wise men know we must always judge what is to be defined of every Divine Truth and the ancient practise of the following Church which learned it from the Apostles any part of time weekly be destined to performe the holy exercises of Religion Secondly by what Authority that time is imposed upon the Church Divine or Humane Thirdly in what things the solemn sanctifying thereof consisteth Touching all which what may be shown from the foresaid Fountains the following pages will briefly without prejudice of others judging according to truth by the grace of God inform us These are I say the things of which I have purposed to treat God assisting which before I enter on some things remain of which the Reader studihus of truth is timely to be admonished First of all though there be none of any authority and name amongst the Professors of more pure Christianity who beareth not most clear testimony to the Lords Festival yet in no case must we expect that all things which chiefly make for the illustrating it can be demonstrated out of the papers of the most approved Fathers in one age Nor can any one of right be offended or wonder at this since the reverend authority of the Fathers especially in the controversies that unhappily sprang up in their age is to be attended in weighing whereof they have professedly and openly declared what their mind was but in other things which they have touched upon only by the bye they have not so roundly shewed their judgements Besides we know there is no point of Christian Religion the illustration whereof hath not more and more increased in the Church by progress of time to effect which the succeeding Church was enforced through a certain necessity for sometimes the foolish frowardness of adversaries and sometimes the lewdly-imployed manners of their own men have required this that diverse Canons about some heads of Religion the knowledge whereof formerly increased in the Church should be appointed I believe none will deny that the most profound mystery of the Holy Trinity was known to the Christian Church from its infancy yet in several Councils of the succeeding Church diverse Canons were ordained about it The Reverend Fathers in the Council of Nice ordain that our Lord Jesus Christ is not a Creature and this they did according to Pauls word In the Council of Constantinople all profess they did believe that the Holy Ghost is true God as co-essential to God both Father and the Son In the Council of Ephesus under the Emperor Theodosius the younger the Divinity of the Son is again concluded These mysteries were illustrated by these new constitutions and yet who will be so mad as for that cause to contend they were first then known to the Church when these new Canons were set forth about them which only the Holy Fathers ordained to obviate the frowardness of Hereticks that either denyed er adulterated the received Truth that the Divine verity which the former Church embraced being obscured and held down by the wicked artifices of adversaries might be restored to its ancient vigour But not onely the madness of Hereticks but sometimes also the inordinate manners of Christians have occasioned new Canons ordaining about things formerly known for it was an usual thing for the Fathers to inquire into the manners of those Churches that were commended to their care and when they observed that their Christian people were ensnared in errour or wandring from the path of truth or at least walking not uprightly according to the received rule of piety they straightway used new Canons as medicines congruous to both these evils and so in the Church as in the Commonwealth good Laws grew out of evil manners And although the things that were before ordained were abundantly sufficient to quench those errours newly sprung up or reform their lewd manners yet either the new breaking out of errour or dilating of manners not at all consonant to the holy light of the Gospel and creeping every way like leaven were stopped by the bar of new Canons But thereupon we must not think that the former Church was not bound to the truth which was by a Postliminium established with new sanctions or to manners reformed by their authority Which is easie to be observed in this business of the Lords Day The succeeding Church through the care of the best Emperours having obtained peace established divers things about the Lords Festival which are not now extant in the Doctors of the Primitive Church But who will say that the piety established by new Canons for observing that solemnity was not known to the former Christians whenas even in the Apostles age as it shall afterwards appear from the Scriptures the Lords Day was solemnly used for all the exercises of Religion in which the true manner of keeping it holy doth consist And the Fathers of the succeeding Church ordaining new Canons about its solemnity have not concealed this as is to be seen in the second Council at Matiscon Can. 1. in which they gravely study to set forth the Lords solemnity but to this they were moved by the rash custome of some as they say who exposed the Lords day to contempt In Concil Cabilon held about the year 664. caution is taken for prohibiting Country labours on that day which thing when the Fathers did ordain they confess they did
particular Churches were introduced by little and little into other which at length in process of time are made more common which Socrates ascribes to the Bishops of divers Churches and those that received such rites from the Bishops transmitted them as a law to Posterity as in other things so in the meetings of the Church it 's to be observed whose original was not used by the Church in the Apostles age Epiphanius in Panario tells us of Synaxes Ecclesiae quarta Prosabbato Dominico fartas Constantine the Great ordained by Law the Parasceve to be celebrated of which nothing is yet extant in Scripture but Sozomen seems to touch upon the cause of its institution who sayes that Constantine gave great honour to the holy Cross both for the help that was brought him in managing his wars against his enemies through its vertūe and also for the heavenly Vision that was offered him about it which things teach us that Constantine if we may say so of so godly an Emperour did very superstitiously worship the Cross whence it happened that he attributed more to the Cross than was fitting and for that cause instituted that day to be set a part for meetings in memorial of Christs Passion on that day accomplished Yet who will from that sanction compare the observation of that day ordained of Constantine and not of the Apostles with the Lords day which was long before Constantines dayes observed of the Church which we must take for certain did so often meet to hear the word of God as it fitly could Afterwards we shall see that the Fathers did treat to their people out of the Scriptures almost every day yet I trust none will equallize every day on which these assemblies were holden to the Lords day But these assemblies were free neither was the universal Church obliged by any law to keep them which yet we acknowledge of the Lords day therefore I will add no more of them And from what hath been said the attentive Reader will easily perceive that no day was observed of the whole Catholick Church with that solemnity that the Lords day was and that on the Sabbath day the Christians did not intermit their ordinary labours Now having gotten out of a very troublesome disputation I hasten to that which in the third place I thought to enquire about namely Whether Anniversary Feasts were observed of the Church with greater solemnity than the Lords day as some think especially because amongst the ancients they were sometimes equalled to the Lords day and sometimes far preferred to it From the Passover-holy-dayes until Pentecost being intentive on Prayers they did no more bend the knees than on the Lords dayes yea the answer in Justin affirms the same things that Pentecost was in equal power with the Lords day The same is ordained in the twentieth Canon Conc. Nic. 1. Mention also is made of this custome in other Fathers Basil de S. Sancto cap. 27. Tertul. de corona milit cap. 3. Hieron advers Luciferianos Aug. Epist 118. cap. 15 17 c. From their freedom from kneeling some conclude the equality of these dayes which I acknowledge was interdicted on those dayes and they were glad for their immunity at that time from their Fasts and yet I do not think that those dayes are to be compared with the Lords Verily if these prerogatives had constituted an holy day they that for this cause judge the dayes of Pentecost to be equalled to the Lords had said something but if they so think I doubt not at all but they are mistaken and what St. Austin sometime answered Urbicus disputing against those that dined on the Lords day is hither to be referred Austin concludes the Lords day must be preferred to the Sabbath for the faith of the Resurrection not for custom of refection that is they prefer not the Lords day to the Sabbath because they remit fasting on it which yet they do not on the Sabbaths but because it was declared to the Christians to be the Lords day by the Resurrection of the Lord and thereupon began to have its own festivity So we say here the dayes of Pentecost are not to be compared with the Lords Day although as well on those as on this the time was passed without bowing and fastings because the ordination whereby bowing and fasting were interdicted them was merely humane Austin thinks it is not defined by the Lords command or the Apostles on what dayes to fast and not many ages since while the Lords solemnity remained in the Church that ordination was vanisht No body therefore that 's alwaies one can by right compare the solemnity of Pentecost with the Lords whose institution afterwards we will prove Divine neither is there in the places cited made any comparison of that with this amongst the Fathers but only in regard of that immunity Ambrose saith For these fifty dayes the Church knoweth not fasting as the Lords day Afterwards he addeth they are all as the Lords day because upon them as he said as on the Lords day there was a relaxation of fasting After the same manner are Justin Martyr and Tertullian de cor mil. to be understood That I may therefore dispatch in a word if the Lords day had not been celebrated in the Apostles age and if it had been honoured with no other prerogatives than immunity from bowing and fasting then certainly they would have equallized them to this day but that this is false even as the Proverb is the blearcyed and barbers know and so they conclude arguing like Sophisters from that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus far of the equality of some dayes with the Lords which some men dream of It will farther also be worthy our consideration to know whether some Feasts which they call anniversary were preferred of the Church to the Lords day To those that think thus it is enough to answer them once after this manner Whereas we cannot read that the Holy Ghost in Scripture affords a testimony to the institution or observation of these they are to be received as humane institutions which omitting others may be cleared by this one argument If those feasts had been instituted of the Apostles then they had been observed every where by the Church in the same manner and time according to the rule of Vincentius Lirinensis yet the contrary doth plainly appear by Ecclesiastical Writers and Fathers which it will not be irksome to demonstrate in some of them If the Feast of the Passover had been ordained by the law of Christ or his Apostles sayes the learned Chamier then that law had unanimously been propounded of the Apostles and accordingly celebrated of all Churches in the same manner at least at the beginning But that is not to be found which the unhappy controversie about this matter whereby the concord of divers Churches hath wonderfully been interrupted sheweth
Church when the image is removed Ruffinus contendeth for observing the Sabbath though not carnally or in Jewish delights To these let be added a place in Constit Apost lib. 7. cap. 37. which tells us that the Lords day supplies the room of the Sabbath All these things argue that the pious Fathers did not under the Gospel explode that precept in the Decalogue about the Sabbath and therefore sometimes under the name of the Sabbath which to them the Lords day is signified as we have seen chap. 3. For they yield that Christ fulfilled and not destroyed the Law by his coming and that Christians are to rejoyce on the Sabbaths festival and that the solemnity of this festival is grounded on the Command in the Decologue and seem only to stand for this that now it should not be in that manner celebrated of Christians that the Sabbath was amongst the Jews They celebrated the Sabbath on the seventh day and flinging off the weighty care of godliness gave themselves up to idleness and delights of this world but the Fathers taught that Christians ought not so to keep the Sabbath who should keep the first day of the week holy not carnally but spiritually For they judged it far better under the light of purer Christianity as after shall appear to labour on the Sabbath than to attend on the alluring pleasures of the world But though they abhorred the Jewish manner of observing the Sabbath yet they alwayes ordained one day of the seven as Chrysostom speaks to be bestowed in the worship and service of the common Lord of us all And therefore passing by the abrogating of observing the Sabbath in the Jewish manner being confirmed by testimonies both of Scriptures and Fathers Thirdly it remains to be considered what may be brought from the same fountains to assert the authority of observing the Lords day For it is most sure that the Apostle although he call back in the foresaid places the Church from observing the festival of the Sabbath in the Jewish manner doth not forbid Christians all observing of every day otherwise the Apostle himself had given an offence to the Church in keeping the Lords day with a Church which it appears he did Act. 20. which to think of him the candour of a Christian mind will not admit Therefore we doubt not but by the Apostle's sentence whom we believe did not ordain it by that ordinary power which yet continueth in the Church a certain day is to be employed about spiritual labour otherwise the Church had not met at a stated time in the dayes of the Apostles And whereas a certain day is appointed whereon weekly Divine worship is to be attended only that neither diminisheth nor abolisheth Christian liberty it only directeth Christians that their minds fluctuate not in observing it which is not to destroy Christian liberty but rightly to instruct Christians in the use thereof the better that they miss it not in performing service to their God Now for the weekly conventions of the Christian Church no day was deputed of the Apostles but the Lords day the first mention whereof in their writings we meet with is Rev. 1. 10. where John saith that he was in the spirit on the Lords day And although that be the first time that it 's mentioned in the Scriptures under that appellation yet might it before John writ the Revelation be known in the Church by that name No Evangelist before St. John called Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Word yet the same author being witness In the beginning was the word Joh. 1. 1. So that day doubtless was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day before not as by some new institution which lately was established in the Church but as a thing well known to the Church otherwise he would not so have named that day without farther explication but that he knew for certain it was named in the Church by that agnomination Which shews that the Lords day was celebrated in the Church before that John was in the Spirit Neither could the Lords day be so solemn throughout all Churches in John's time but that all the Apostles before him had dispersed abroad this Doctrine Secondly it appears from Scripture also that this day was by Apostolical ordination destined to the collecting of almes 1 Cor. 16. 2. Where he gives order that upon the first day of the week every one should lay by him in store the Collection for the Saints of which he had spoken in the former verse The primary intention indeed of that place is to give order about the collections made for relieving the necessity of the poor but since he orders that they may be made on the Lords day there is no doubt but he changes them to celebrate the day it self For whenas he requires the end why should he not also prescribe the means directly conducing to that end without doubt the effect which was on that day to be performed presupposeth the day it self and in commanding the end the command of the means is alwayes included without which we obtain not the end To Chrysostom that searches out the causes of this Apostolical ordination that time seems very commodious to exercise mercy on First because the mind being free from labours it is more easily perswaded to commiâ—eration And secondly because the communicating of celestial holy things being had on that day will strongly provoke men to the duties of mercy Tertullian and Justin Martyr do testifie that almes were collected on that day doubtless by authority of the aforesaid Apostolical ordination which they had laid by them in store till this day as we have seen in the second chapter These collections were by the Christian people observed of their own accord as pledges of piety as Tertullian which Iustin Martyr affirms in his second Apology were on the Sunday deposited with the President out of which provision was made for pupils widows and those who were in want through sickness or any other cause Thirdly it also appears by the Scripture that on that day assemblies were held for hearing the Word and administring the Eucharist which are chiefly to be counted amongst the sacred offices of holy dayes St. Paul as in the second Chapter although he abode seven dayes at Troas we read not that the Disciples met to break bread but on the first day of the week Whence it is collected conveniently that even then the Church had on that day solemn conventions to perform the sacred exercises of Religion on in the preaching of the Word and administration of the Sacraments neither did this custome grow out of use with the succeeding Church as after when we shall treat of sanctifying the Lords day we will shew but the devout preaching of Gods Word being happily begun on that day by the Apostles Acts 2. 1. was ever after continued at the same time to the honour of God and
unjust If therefore Conscience dictate as Chrysostom thinks that the very art of this pleasure be dishonest and unjust let them who commend them to the Church see where those sober and modest dances which they speak of can find any place and to those that expound choreas ducere only of lascivious dances we will in a form of speech commodious enough interpret these dances to be meant of all dancings whatsoever otherwise St. Cyprian had not affirmed that David danced before God unless any should think that the Bl. Martyr which never came into his mind would brand the Royal Prophet with a mark of lascivious and obscene dancing And if there be any that think that dancing be sober and modest they are at their liberty for me to abound in their own sense at least with Octavius that good defender of the Christian Religion and other lights of Reformed Christianity it seems meet for me to repute them as obscene and evil pleasures Lastly let the patrons of those dances which they call sober bring forth any testimony out of approved Authors whereby any dances on the Lords Dayes can be defended and then we will believe them that such dances were not prohibited by the Fathers which till it be done we will with the ancients say we ought not to lead dances or effeminate our ears with pipes and harps The ancients cursed those kinds of pleasures which then were in use If the things which at this day are highly esteemed by the world and are reckoned as sober had in their age put up the head doubtless they would have condemned them with the same zeal and holy fervour of spirit as being contrary to the Lords solemnity and which hindred the sanctification thereof In the mean while since we see that sports and dances by St. Cyril all pleasures by Leo and Anthemius sports and dances by the Fathers of Colen dancings by the Council of Millain to be condemned the pleasures of showes to be reckoned evil of Octavius and Chrysostome to reprehend dances as leading to the Devil we affirm that these worldly showes which are the very fomes of pleasures and whose art witness Chrysostom is dishonest and unbeseeming the Christian name are not to be kept on the Lords day Moreover neither are the fore-mentioned prohibitions so to be expounded as if dances and showes were only forbidden while the sacred exercises of piety were held on the Lords day in the publick assemblies which being finished who will may lawfully be employed in them for that indeed would be nothing else but to go straight out of Gods Church into the Devils But God grant that such a desire of destructive pleasure be prevented from his people We have in the fifth Chapter declared that Christians must keep all the whole day holy and afterwards God willing will teach what duties of piety are to be done by Christians when Church-meetings are ended And thus from the premises we find that the Lords Day is to be violated by no pleasures For we must honour this day with a spiritual honour not in feasting and drinking not in drunkenness and dances c. The End of the First Book THE Lords-Day THE SECOND BOOK In Which It 's shewed at large out of the Records of the ancients what things are required to the sanctification of the Lords Day CHAP. I. The Lords Day ordinary duties were both publick and private publick Church-assemblies on the Lords Day the mention of which we oftener meet with in the following than in the former Church Night-meetings and why abolished Meetings before day and on the day in the morning and in the evening WHat we have recited in the foregoing Book do shew that the Lords day was alwayes solemnized by the Church and what things they were which did ordinarily hinder the solemnity thereof amongst the men of this world now we come to those things in which the solemn sanctification thereof consisteth for we must not onely abstain from labours and pleasures on that day but also we must attend upon Divine worship neither is the rest commanded on the Lords day to be dedicated to our affections sports pleasures or sins but to the Worship of God alone which the pious practise of the Apostles and of the Church following them doth declare Among the ancients there were Lords day solemnities or ordinary duties which were performed in the Church and what they were the same author explains in the same Chapter namely reading of the Scriptures singing of Psalms Adlocutiones q. d. speakings unto and Prayers By those Adlocutiones which were uttered in the Church assembly the Battologies as Pamelius on that place would have it frequently repeated in the Mass as Dominus vobiscum The Lord be with you Pax vobiscum Peace be to you Oremus Let us pray Gratias agamus Domino Let us give thanks to God c. which are in the Mass offices repeated ad nauseam are not to be understood but by adlocutiones in Tertullian are meant the Ministers Sermons to the people after the Scriptures were read in the assembly For those that expounded the Scriptures spoke to the people by exhortations admonitions c. as afterwards will appear And in this sense of ours we meet with the word adlocutio in Cyprian de Lapsis sect prima Those offices also to be performed on the Lords day are extant in Clemens Constit p. 2. c. 59. The Lords day solemnities wherewith they honoured this day are the duties that appertain to godliness whereof some were of a publick others of a private right those were to be performed by every Church in the publick assemblies and these of the faithful members of the Church when they were returned home the publick assembly being ended This place therefore requireth that something be added about the publick meetings of the Church being held on the Lords dayes In describing whereof we will first teach that they were in use with the Church of God even from the Apostles age Secondly we will enquire what was done in them by the Church Thirdly we will add something of the places wherein they were held Although the ancients as we have seen in the former book ch 5. did destinate the whole Lords day or the first day of the week to the exercises of Divine Worship yet did they hold their publick assemblies at certain hours and what time remained besides they spent it also privately in holy duties Whence we may easily observe that there was a solemn and religious observation of the Lords day both publick and private the publick was performed in the publick conventions of the Church and that Christians in what part of the world soever they lived so often as they could for persecution were wont to meet together in one place to handle the duties of piety is so clear from divers places of the New Testament that it wanteth no testimony These assemblies could not be held without a stated time
which argument I will point at three things namely first I will shew what Scriptures were read in the Church-assembly secondly whose office it was to do this thirdly I will add something of the place out of which the Scriptures were read in the Church-assembly It is evident out of divers authors that those Scriptures were read by whose reading faith was nourished And that is thought by divers men of great name in imitation of the Jews by whom it was an ordinary thing to read Moses and the Prophets in the Synagogues every Sabbath day Acts 13. 15. and 15. 21. This custome of the Jews omitting ceremonials was not onely profitable to the Apostles who upon that occasion every where preached Christ in the Synagogues out of Moses and the Prophets Act. 13. 15. and 17. 2 3. but also was commended by the Apostles to Christians as often as the Church met namely that the writings of the old Prophets should be read and expounded by the modern Prophets 1 Cor. 14. 29. Origen also witnesseth although he be deceived in giving the cause for which this was enjoyned the Church of the Apostles that the Apostles ordained that the books of Jewish Histories should be read in Churches by the Disciples of Christ So he initio Hom. 15. in Josh Moreover there be some that gather out of 2 Cor. 8. 18. where the Apostle saith of Luke With Titus we have sent our brother whose praise is in the Gospel throughout all the Churches that not only the Scriptures of the Old Testament were wont to be read while the Apostles were alive but also of the Evangelists about the History and Sermons of Christ Where according to them we may not unfitly observe that even at that time the Gospel of Luke was wont to be read in Churches Paul is not afraid to adjure the Thessalonians that when that Epistle to them was finished it should be read to all the holy brethren 1 Thes 5. 27. and he requires the Colossians that they read the Epistle written from Laodicea and that they should cause that which he sent unto them to be read in the Church of the Laodiceans Col. 4. 16. And Eusebius out of Clement relates that Peter ordained that the Gospel of Mark was to be read in Churches So Euseb Hist l. 2. c. 4. and the same author our of Irenaeus asserteth that Matthew set forth his Gospel for the Hebrews in their own tongue while Paul and Peter preached the Word at Rome After the Apostles death the writings not only of the Prophets and Evangelists but of the Apostles themselves were read in the Church-assemblies as I have said from 1 Thes 5. and Col. 4. Justin Martyr saith that the writings of the Prophets and Apostles were read on Sunday in their assemblies Others afterwards confess the same thing Origen when he reckons up the works to be performed on the Christian Sabbath he mentions the sacred reading in their assemblies where also he speaks of Reading and Treatises and in Ex. Hom. 7. he saith The Lord alwayes rains down from Heaven namely when the holy Oracles were read as he afterwards explains it Manna on our Lords day whence he concludeth that the Christians Lords day is to be preferred to the Jewish Sabbath Tertullian confesses that the Church assembled for to remember those Divine things that were read And elsewhere amongst the Lords day solemnities he affirms that the sacred Scriptures were read de Anima c. 9. Cyprian mentions this reading Ep. 33. in which he writes to the Clergy and people of one Aurelius that was ordained a Reader of him to read the Gospel in the Church c. Eusebius acknowledges that both the Old and New Testament was read in Churches Ambros in Epist ad Soror Ep. 33. Aug. de Civitate Dei lib. 22. cap. 8. These things shew that the Scriptures both of the Old and New Testaments were read and in the fifty ninth Canon of the Council of Laodicea it is ordained that only the Canonical books should be read and in the sixtieth Canon they reckon up the names and order of Canonical Books of both Testaments The same provision is made in the 27th Canon of the Council of Carthage apud Zonar That beside the Canonical Scriptures nothing be read in the Church under the name of Divine Scripture Only they add the Books of Tobit Judith and Esther Yet this must not be concealed not only the writings of the Apostles and Prophets but of divers others who were famous for piety and of great authority in the Church were anciently read in the Church-assemblies Dionysius Corinthiacus apud Euseb reports that Clements Epistle ad Corinth was read on the Lords day Hierom. in Cat. Script Ecclesiast witnesseth that Effraemus Deacon of the Church at Edissa came to such renown that after the reading of the Scriptures his writings were publickly read in some Churches The sufferings of the Martyrs were also read upon their Feasts Concil Carthag Can. 50. But the Commentaries in which the Martyrs conflicts were described were only read over on those dayes whereon their memory was annually celebrated witness Zonaras in Concil Carthag Can. 50. And such humane writings as were read in the Church are to be understood chiefly of the Psalms and Songs which were devised of them to praise God by Eusebius mentions these lib. 5. cap. 28. and lib. 2. 17. Afterwards through the Devils subtilty tares sprung up in the Church and under pretence of these writings Hereticks sowed their false Doctrines which the Fathers in Trull Can. 2. observe in the Constitutions ascribed to Clement to which some things sorged and some things repugnant to Faith are annexed which evil that the Fathers might feasonably prevent they frequently ordained that no Books should be read in the publick Church-assembly but the Holy Scriptures much less that it ever should be safe through them that many dreams which they babled out with a rash attempt like old wife's dotages of vain-talking men should be read among the Holy Scriptures as afterwards by use it fell out because as we have seen they ordained that nothing but the Scriptures should be read in Churches Now for the order according to whose rule all reading of the Scriptures among the ancients was disposed we meet with a few things to be observed out of their Records Whether namely in the primitive Church there were selected parts of the Scriptures which they read or as it was familiar with the Jews on their Sabbath-dayes they read the Scripture in order as the Lords dayes returned till they had finished that work this I say is not certainly known onely what parts of Scripture they read they explained the same for the peoples use as the necessity of the present times did require Tertul. apo c. 39. Ambr. l. 5. ep 33. But afterwards it doth appear that there was an order observed in reading the Scriptures St. Austin mentions the order observed by
other interpreting of the law used under the former Temple besides that which the Prophets being extraordinarily called undertook Which opinion being once admitted it will not be easie to avoid the aforesaid incommodities as to any one it will appear by a more narrow search into them Unto whose conjecture we will with their good-leave oppose the authorities both of Jews and Christians in that particular being bottomed upon the Holy Scripture Flavius Josephus whom according to Cunaeus we are to believe next to the Pen-men of Holy Writ pleading the Cause of the Jews against Appion in his Apology which in the famous Cunaeus opinion is learned to a miracle in express words affirms that Moses would have us hear the Law not once or twice or oftner but he commands all men leaving their other works to meet together to hear the Law and perfectly to learn it c. Thus he And if this Ordinance of a weekly meeting to hear and learn the Law was in force in Moses age then was it long before the Babylonish Captivity While Philo Judaeus contends that the Playes and ridiculous spectacles of Fools and Dancers ought to be put away he saith that it was the manner to study Philosophy on Sabbath dayes the Prince going before and teaching what was needful to be done or spoken the rest giving ear Whereupon he also affirms that they now should play the Philosophers upon Sabbath dayes more patrio in their country manner and he acknowledgeth that Oratories in Cities were for Schools of Virtue More credit therefore is deservedly to be given to the Jewes relating their countrey customes than to other mens conjectures of them Among the Christians divers very learned men treating of the Hebrews Common-wealth have taught the same Amongst whom Carolus Sigonius de Rep. Hebraeorum l. 5. c. 10. and Cornelius Bertramus p. 96. The famous Cunaeus to whom the Christian Church is much beholden for his labours in explaining the antiquities of the Hebrews saith that the right observation of Sabbaths consisted in the holiness of all their words and deeds and in Divine worship and Prayers All which doth plainly evidence that they used to read the Law and interpret it to the peoples capacity on the Sabbath dayes otherwise neither their words nor deeds had been noted for holiness or how else could the minds of the Jews have been furnished piously to conceive Prayers on Sabbath dayes without the explaining of the Scripture Yea the Learned Cunaeus confesses that the Levites in the Synagogues did deliver to the people in the Towns of Judaea the chief knowledge of all Laws both of Humane and Divine things and when could the Levites do this with greater profit than on the Sabbath dayes In a word although we deny that at that time the Talmudical interpretation of Scripture was grown in use which we confess the ancient Church of the Jews knew nothing of yet we cannot affirm this of the vocal interpretation of the Scriptures by the Levites But to return to our purpose We find that under the Old Testament the Scriptures were read and opened in the Jews assemblie even the Holy Ghost being witness although some doubt of the period of time at which their interpretation on Sabbath dayes began As for the Churches in the New Testament planted by the Apostles they could not so long as their Peace was disturbed with a storm of Persecutions meet together without very great difficulty for which cause as we said Chap. 1. they had their meetings sometime on the night and sometimes on the day neither again was it safe for them to hold a meeting all the day For which cause Tertullian judges that it was best for Christians if the Lords dayes solemnities could not be celebrated on the day time for persecutions whereof he speaks then ought they to keep them on the night if not with every one of them yet at least with three These things teach us that the Church was not permitted in that age with safety and as often as they list to meet together on the day time to perform the exercises of piety He therefore that requires of us some one example for expounding Scripture twice while the fire of Persecution raged with which that age abounded I desire him to tell me whether the Christians did during that Persecution twice every Lords day keep their meetings For if it were safe for them to meet why may they not as well be believed to meâ—t for interpreting of Scripture and Prayer to God since these duties are joyned by the Apostle 1 Cor. 14. and observed by Cyprian as he faithfully expounded the Scriptures Especially when it was the custom of the Church so often as Scripture was read to interpret the same This we have largely enough shewn out of Justin Origen Tertullian Ambrose Augustine and other Fathers of great authority chap. 4. Since therefore in the Jewish Apostolical and other Churches succeeding the Apostles there followed after the reading of the Scriptures an exposition of them it seems necessarily to follow that if they had liberty to meet on Lords dayes then they used to treat twice out of Scripture of which there is frequent mention in their assemblies And it 's certainly evident from the continual practiâ—â— of the Church that from the very Apostles times prayers and reading were reckoned both together which were celebrated both morning and evening No man therefore can judge it unreasonable to say that there followed an interpretation of those things which were read because reading was used to instruct the people But how could the people be instructed in the Scripture read without an interpretation The Eunucâ— answered Acts 8. 31. that he could not understand what he read except some one should guide him Yea they were wont to Treat out of the Reading or Lesson as was formerly said The calamitous condition also of those times wherein so many cruel persecutions were stirred up required the same Daily exhortations were very needful to the Christians for to bear the Cross of the Gospel patiently Neither must we think that these skilful Pastours who were set over the Church by the Apostles and Apostolical men did not endeavour as often as they could to instruct the People committed to them in the matters of Faith St. Cyprian Ep. 40. professes that he was sore troubled when he could not go to and exhort every one as the Lords and his Gospel Ministry required while he was in his banishment If it were a grief to this vigilant Bishop that because being hindred by his exile he could not provoke all who were commended to his inspection and care by his holy Exhortations to piety and patience certainly when he was with his people if he took care that by a Reader the bare reading of the Gospel was recited to them although he stirred not them up by his Exhortations to practise what they had heard read he would never in very deed have thought
manifest which it will be worth the while to know that for convocating the Church ordinarily more days were set apart after the Apostles death than the former Church observed Concerning the Assemblies of the Church while the Apostles were yet alive some things observable do occurr in the Evangelists the Holy Ghosts amanuenses and the faithful describers of the Acts of the Apostles in declaring whereof we will first consider what is recorded of the Apostles in this thing and then of the other members of the Church And first of all we will shortly touch upon the assemblies of the Apostles although they cannot truly be reputed amongst the ordinary conventions of the Church because which way soever the Apostles turned they took every occasion to preach the Gospel because they open us a way to understand others After the saving Passion of Jesus Christ our most merciful Redeemer the mention of the first of these at which were present the rest excepting Thomas occurrs Joh. 20. 19. in which Christ vouchsafed his presence The occasion of which meeting is not mentioned but doubtless as all Interpreters conjecture this was done that by their mutual presence they might comfort one another For as many as are Christs do perpetually incline to communicate all things whether their sorrows or joyes among themselves and then their Lord being gone their greatest fear was of the Jews for which cause we read that the place wherein they held their meeting was shut and barred when the Apostles were assembled they conferred among themselves of what divers related of Christs Resurrection the time of this meeting is noted in John it was the first day of the week and about evening of that day or after Sun-set at which time Christ having conquered the grave and death presented himself to them alive Secondly after eight dayes or the eighth day current from his appearing the same Evangelist tells us John 20. 26. that they were all met together where Jesus came again and stood in the midst of them Here some make a question whether the day of their second meeting was the eighth from the first or after the eighth day Cyril affirms it was the eighth or Lords day the first and last being reckoned neither doth it hinder that it 's said after eight dayes Christ taught that the Son of man must suffer many things c. and after three dayes rise again Mar. 8. 31. yet Christ rose from the dead on the third day from his burial not after the third day So also 't is said Luke 2. 21. When eight dayes were accomplished for the circumcising of the Child i. e. on the eighth very day for the H. Ghost speaks of the eighth day current and not finished so here after eight dayes or on the eighth day are all one It must be added also that Christ appeared in the evening of that day Afterwards some of the Apostles were together when they went to fish to whom also Jesus appeared Thirdly the General convention of all the Apostles is declared Act. 1. 4. in which they were commanded not to depart from Jerusalem but there wait for the promise of the Father and thither they came after the glorious Ascension of Christ where being gathered together they tarried for the Spirit promised of God the Father and Christ Luke reports that women also were present at this Congregation of the Apostles where they continued their meeting till the Feast of Pentecost abiding with one accord in Prayer and Supplication which fell out also on the first day of the week So thinks Isychius who sayes the day of Pentecost fell out on that day which our Saviour rose on and indeed whoever shall compare his reckoning with the Law of God about keeping Pentecost will find that Isychius in this misses not the truth at all For the day of Pentecost which the Scripture elsewhere calls the Feast of Weeks or of New-fruits because on that day the Shew-bread was offered out of the new fruits was the fiftieth inclusively from the day of offering the First-fruits Lev. 23. which was the day immediately next after the Passover on which the Lord Jesus who was the first-fruits of the dead lay in the Grave and the fiftieth day from that inclusively was the first in the week upon which the H. Ghost descended on the Apostles as they were that day assembled Act. 2. These are the meetings which the Holy Scripture testifies the blessed Apostles held upon the fiftieth day from Christs resurrection which being held upon the first day of the Week Christ oftentimes honoured with his presence But why they met on that and not another day it is not easie to declare although one may guess at the cause of the first and last meeting yet hath the Holy Ghost shewn us nothing of the second occasion And it 's uncertain whether Christ before his death or for those forty dayes wherein he reasoned with them after his resurrection of things pertaining to the Kingdome of God gave his Apostles any command for setting apart some new time for their meetings Epiphanius sayes they knew very well that the Sabbath was at an end from his converse with them and Doctrine before his Passion This at least is an indubitable truth that they met on the first day of the week and that Christ made renowned their meeting held on that day by his own gracious presence and mission of the Holy Ghost And St. Cyril must be credited Holy Congregations are held at this day of right in Churches because on that day Jesus appeared to his Apostles as they were met together Nor doth Isychius think otherwise in the place afore quoted Therefore according to those most grave Fathers because the eighth day was made famous with the presence of Christ and the gifts of the Holy Ghost sent down from Heaven it is at this day also by the Church solemnized with a more honourable worship Afterwards the Apostles together with the faithful are said daily to meet to hear the word of God and receive bread Act. 2. 46. Yea the Apostles ceased not to teach from house to house and in the Temple Act. 5. 42. And these are the things which the Holy Ghost hath afterwards left us written in the Holy Scriptures concerning the Apostles meetings to the solemnizing whereof we read not that they observed a certain or set time because they had to do with the Jews to whom before others according to the ancient prophecies the Gospel was to be declared Therefore the Apostles were often present at the Jews assemblies â—nd that upon their Sabbaths And whether the Apostles when first they went forâ—â—â—o preach the Gospel met apart from the Jews amongst themselves on other daâ—â—s the Holy Ghost is silent in the Scriptâ—re But at that time the Candidates of Christianity being hindred with fear of the Jews could not without great difficulty meet together We must then think they held their
meetings in those dayes when they could But the Church being wonderfully increased and daily corroborated in the Faith by the frequent preaching of the Apostles it appeareth by the History of the Apostles travels recorded by St. Luke that the Christians where-ever they lived were wont to meet upon set dayes to handle Religion to prove its truth divers examples are ready in the Acts of the Apostles and their Epistles in which the celebrating of their meetings is usually denoted by these phrases meeting together to hear the word of God Acts 13. 44. coming together to break bread Acts 20. 7. to come together 1 Cor. 11. 20. ministring to the Lord. Acts 13. 2 c. they are said sometimes to meet in the Temple Act. 2. 46. Sometimes other Christians than the Apostles were at the Jews Synagogues because there the Apostles preached Christ to the Jews and therefore other Christians also resorted thither that they might hear the Apostles teaching Act. 5. 12. That the first Christians were sometimes present at the Jews Synagogues on the Sabbath day is granted the Holy Writ being witness hereof Acts 13. 14. also Acts 17. 2. it 's said the Apostle as his manner was went in unto them and three Sabbath dayes reasoned with them out of the Scriptures c. but not to solemnize the Sabbaths after the Jewish manner from whose observation the Christians and that by authority committed to the Apostles from the Lord were far enough off especially when Paul himself could most severely reprove the Colossians and Galatians because some amongst them stood for the Sabbath and other feasts of the Jews but because they then had obtained a good occasion of communing with the Jews being met together that their readings of the Law and Prophets being finished in the Synagogues they might preach the Gospel with more fruit in such a concourse of men which upon other dayes they could not so easily obtain and for no other end as from the alledged testimonies is evident Which things let the Reader seriously weigh with himself For at what time or in what place soever they could speak with the Jews they set upon them and preached the Gospel to them Therefore both on the Sabbaths and other dayes as well in the Synagogues as when they were met other where the Apostles were not wanting amongst the Iews in the office of preaching When they had tarried certain dayes amongst the Macedonians because no fit occasion for preaching the Gospel was offered as the circumstances of that place teach which the Apostles every where greedily sought after they preached Christ on the Sabbath dayes out of the City by a River side to the women which resorted to publick Prayers according to their custome St. Paul hastened to keep the Feast of Pentecost at Ierusalem only because he might have many of the Iews living dispersedly in divers places of the world there gathered together with whom he might treat about Christ and so the preaching of the Gospel by them returning home might be made famous through the world So thinketh Chrysost who sayes What means that haste of his he speaks of Pauls hasting to the Feast it was not for the Feast but for the Multitude Afterwards he sayes He made haste to preach the word It 's granted therefore that the Apostles and other Christians in those first times were present at the Synagogues of the Iews yet although they met with them on the Sabbaths they are not read in the Scripture to meet on the Sabbath dayes apart from the Iews and by themselves Neither do we read that this was done of them with an intention to solemnize the Sabbath or have a worship common to the Iews which was not lawful to be done St. Paul sometimes disputed in Areopagus Act. 17. 19. and the Schools of the Heathen Act. 19. 9. In which the Schoolmasters were wont to explain the names genealogies fables and histories of their gods to observe their Feasts and instruct their Catechetae in their rites Yet no man will thence conclude as Mr. Eaton well observes that because he was present in their Schools he did observe the Heathens feasts and worship their gods In like manner the Apostles must not be said to have observed the Jewish Sabbath although they had divers disputations thereon as the concourse of the Iews gave them occasion Moreover if the Christians had observed the Sabbath then Justin Martyr had satisfied with little ado Trypho the Jew that counselled him to observe the Sabbath For it had been enough for Martyr to have answered the Iew that the Christian Church did observe the Sabbath Yet this he grants not but that blessed Martyr plainly denies that the Jewish Sabbath ought to be observed by the Christians The same do other Fathers against the Iews as we shall see afterwards Lastly we read not that the Apostles were alwayes at their Synagogues For it 's said Act. 19. 9. when the Iews hearts were hardned at Pauls Doctrine first Paul himself departed from them neither is he ever after read to enter into their Synagogues Besides he segregated from them the Disciples that embraced the sounder Doctrine lest as it 's in the Proverb the sick cattel should infect the sound Therefore as long as they conceived any hope of converting the Iews they neither declined their company nor Synagogues But when they observed that they rose up against the sound Doctrine of the Gospel with an obdurate heart they forthwith forsook them neither are they read in Scripture ever after to enter into their Synagogues any more CHAP. II. The ordinary time observed for celebrating the publick worship of God after Christs death was the Lords day solemnly used by the Christian Church in the very Apostles age Three Texts of the New Testament namely Act. 20. 7. 1 Cor. 16. 1 2. and Apoc. 1. 10. are briefly considered AFterwards when the Christians had no dealing with the Iews we read that they met by themselves in the Apostles age and that on the Lords day to exercise the offices of Piety and Divine Worship But for the period of time in which at first they held these conventions by themselves apart from the Iews there 's nothing occurrs in Scripture and divers dispute about it Passing by whose dispute it plainly appears in the Holy Scripture that the Lords day while yet the Apostles were alive was destined for the publick meeting of the Church There are three Texts of the New Testament namely Act. 20. 7. 1 Cor. 16. 1 2. and Apoc. 1. 10. in which there is plain mention of that dayes celebrity on whose most grave authorites the religious observation of the Lords day by the common suffrage almost of all Divines doth chiefly rest Yet all Interpreters agree not amongst themselves in their Expositions of them and no wonder since to all it is not given presently to hit upon the sense of what is delivered in the Scriptures but to some that
prophesie some things are revealed according to the Apostle whilst other sit by Yea men of every age studiously following after the known truth even while they diligently apply their ages to the study of the Scripture are blessed with a New-light of knowledge not observed by their Predecessors It sometimes also falleth out that some things may be revealed to men of inferiour condition which are hid to others of greater name and authority as may be seen in St. Paphnatius who being armed with the Divine authority of the Epistle to the Hebrews wherein it 's asserted that Marriage is honourable in all opposed in that famous Council of Nice the Bishops that ordained an excess of rigour or studiously endeavoured to prejudice the Church with an intolerable inconveniency of too severe a prescription yet all that famous convention of Holy Bishops Presbyters and Deacons yielded to Paphnatius his opinion Chrysostom gives leave to the weaker although the least to speak any thing that 's profitable even in the Church-assembly Moreover one and the same understanding at the same moment receiveth not all the sacred mysteries of Faith but the Holy Ghost the onely teacher of truth openeth to men their understanding at divers times And most commonly it happens that he that cannot have the first place for wisdome may have the second for modesty by retracting what he hath inconsiderately spoken Now as in the Expositions of other Scriptures there are more Masters when they judge diversly and contradictorily amongst themselves so it falleth out in the gloss of the foresaid Texts For some of them whereof the first and second do note that the offices of Religion are to be performed by the Christian Church on that day the third its name being supported by testimonies do piously and modestly defend the authority of the Lords day which others of them contend cannot be defended by those authorities The former of these opinions is more common and received of more both ancient and modern Divines Neither doth the latter want asserters of great authority in the Church Mr. Calvin of blessed memory in his Learned Commentaries so interprets that place Act. 20. 7. that it seems to bring little help to prove the Lords day solemnity Whose opinion I see divers do embrace whose temper I cannot enough wonder at in this because in this point they stifly-adhere to Learned Calvins opinion from which in other matters of Christian Faith they are altogether aliens and cry out that the vilest Comments of the Papists are far to be preferred to his elaborate Expositions which breath forth Piety and excellent Learning and whatever is approved by the judgment of that well exercised Divine Mr. Calvin they little esteem it and that because the most famous Calvin sometimes thought so Yet in this business they judge nothing ought to be approved but what forsooth seems good to Calvin When I consider these mens temper it comes into my mind what Theophilus sometime did to the Monks sirnamed Longi at whom he was displeased He conspired with the common sort of Monks who affirmed with Origen that God had an humane shape although he thought otherwise against those Friars Whence arose a great contention amongst the Monks who turned themselves to rail and not dispute So divers who matter not Mr. Calvins judgment do yet under a pretence of his authority studiously defend their own opinions to the end they might set by the ears those whom they observe to admire and love famous Calvin's judgment as reason requires in other things while some of them adhere to and others dissent from his opinion when yet in the mean time they value not Mr. Calvin a straw Whoever knows the Learned Calvin cannot but acknowledge him for a most stout maintainer of Gods truth by whose auspicious labours in this age through Gods mercy an admirable course hath been made to all excellency of Doctrine and Religion which might have perished had not he being stirred up by Gods grace as another Atlas upholden the ruinous affairs of the Church He was also a most earnest restorer of Christian liberty which with might and main pursued about the use of meats and dayes against the Papists and other adversaries of the truth And let none think it strange if upon the matter he find the same happen to him which does to the diligent Husbandman after that his good seed sprouts out in his field who perceiving Darnel and Tares while he goes about to root them out contrary to his purpose he plucks up some of the Wheat with the Tares Whilst that famous Divine observes the observation of the Jewish Sabbath to cease and that upon Apostolical authority he thought it congruous to truth to pronounce the Christian Church free from observing the Weekly Sabbath This opinion he manifested especially when he set himself against the unnecessary Festivals of the Papists from whose most grievous yoke he had an earnest desire to free the Church of Christ It will not be well taken for me to dissent from Calvin together with the Learned Beza Gallacius on Ex. 31. and Fajus Mr. Calvins most intimate Colleagues and other Divines of great name though it be done with never so great modesty and craving his pardon however I judge him worthy to be reckoned amongst our greatest Writers But I will come now to weigh the foresaid Texts whereof the first is in Act. 20. 7. where St. Luke sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon the first day of the week when the Disciples came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech until midnight Where the Church-assembly is as they say painted to the life by all its circumstances and first from the time then from the duties performed of the Church in that assembly concerning all which a double question is moved of some that seek a knot in a bulrush In the one whereof what Luke means by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. the first day of the week in the other they discuss what must be understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. breaking of bread In describing the Church of Troas first the time is noted namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where some interpret it not for the first but one day of the week as if Luke had signified nothing else by that phrase than that they met on a certain day of the week when St. Paul was there They eat according to the Proverb with very tender jaws to whom these dainties relish But with their leave what they say cannot agree with the genuine sense of that place For in that place Sabbatum must needs be taken either for the whole week as the Hebrews usually speak or for the last day in the week We must not understand it here in the latter sense because the Apostle abode at Troas only seven dayes Act. 20. 6 and in that space only one Sabbath properly so
elude if they could the genuine interpretation received every where of the Church But whoever shall weigh with himself the blessed Apostles purpose who did studiously provide that his ordinances should not be a burden to the Churches of Christ which in those dayes for most what consisted of men of an inferiour condition will not easily admit that the Apostle did so ordain that collections should be made daily neither is it like that he should ordain that these should be gathered on every Sabbath properly so called since when the Apostle was present at Corinth the Christians could not meet in one place much less after his departure from them was it safe for them to frequent the Jewes Synagogues on the Sabbath day Let that place Act. 18. 17. be consulted Lastly neither must we believe that the Christian Corinthians did hold their publick meetings on the Sabbath day amongst themselves since they were held on the Lords dayes in every place neither is there extant any testimony in the whole Volume of the Scriptures by which it can be shown that the Christians kept Sabbath-day meetings among themselves or apart from the Jews Therefore the received Exposition of the Apostles words is to be retained namely that the Apostle did ordain in the Church of Corinth yet when they met for Religion weekly as the Lords dayes returned almes should be collected for the poors use and they seem privately to have laid aside what their condition permitted to bestow for the comfort and relief of the poor and that which was thus laid aside they kept with themselves till the first day in the week at what time they deposited it with the Rulers of the Church for the poors use He that shall more considerately weigh the Apostles phrase may well enough see this was his meaning for he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. against the first day in every week or when the first of every week comes so as is said amongst the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Water ready for washing ones hands In like manner the Almes which were privately laid aside of every one were deposited on the first day of the week for the help of the needy and then when the Church met are said to be gathered because their collection was made of those who privately had laid them aside on the Lords day or or first day of the week Le◠admonished his hearers because on the Lords day there should be a Collection toprepare themselves for a voluntary devotion and that every one according to his ability might have fellowship in that most sacred oblation from which testimony one may easily gather that the Christians laid aside by themselves their Collections against the Lords day which then they deposited with the Rulers of the Church to be bestow'd Although Chrysostom thinks that the people reserved their almes laid aside on the Lords day till the Apostle himself came to whom they should be brought in but the former exposition doth more agree with the custom of the Church The third place is Rev. 1. 10. where there is had express mention of the Lords day out of which almost all Writers fetch the custome of the Lords day solemnity from the very Apostles time For the Lords day as we see is expounded by as well ancient as late Interpreters of Scripture to be the first day in the week and some new expositions of that phrase which cannot stand with the signification of the Lords day in the Evangelists themselves and some famous Writers next the Apostles age are solidly resuted by divers and therefore omitting them we set it down for a certain that in the Apostles age that I may use Ribera's words on Rev. 1. the solemnity of the Sabbath was changed into the Lords Day being consecrated by the Resurrection of our Lord. For it 's not once that it appears from Scripture that the Apostolical Church kept solemn the Lords Day by celebrating the Supper preaching the Word and collecting of Alms in which the true manner of solemnizing it doth consist Yea the history of the Apostles travels lets us know that the Christians of that time held not their ordinary meetings but upon the Lords day He that shall teach the contrary confiding in Scripture authority I will freely hear although after the Apostles death the succeeding Church in some places as afterwards we shall see kept their meeting on the Sabbath dayes In the mean time we find that the Lords day in the Apostles age the sacred records attesting the same was solemnly observed Which thing was first to be proved by us CHAP. III. After the Apostles death the Church met upon other dayes than the Lords The ancients observed the Sabbath not as an holy day The differences between the observation of the Sabbath and Lords Day How Constantine the Great ordained the Parasceve to be observed Anniversary Festivals were not celebrated with that solemnity as the Lords Day Not bowing the knees on the Lords Day Anniversary Festivals not to be preferred to the Lords Day NOne who will diligently look into the gravest writers of the following ages shall be ignorant that after the Apostles were dead the Church did in all Nations celebrate the Lords Day which that it may more plainly be known to all we must know as I said in the first Chapter when the Apostles were translated to Heaven the number of dayes on which ordinarily the Church-meetings were had received an increase For while the Apostles were alive the Christians ordinarily held their meetings on the Lords dayes only but afterwards the ordinary time for performing the exercises of publick worship was not only weekly but anniversary that came every week this but once every year But here we will not speak of the extraordinary and anniversary festivals that were used by the succeeding Church but of the ordinary time returning every week destined for Religious exercises Where in the first place it will be for the Readers profit to consider that although the use of the Lords day spread abroad through the world in the Church of God yet in some places the Church had weekly her publick meetings on other dayes besides the Lords Socrates acknowledges the Sabbath and Lords Day for feasts returning every week on which meetings were wont to be kept Hist 6. c. 8. And elsewhere when he treats of the sundry rites of Churches l. 5. c. 22. he tells us that the Presbyters and Bishops of Cappadocia Cesaria and Cyprus did interpret the Scriptures on the Sabbath and Lords Day When Sozomen noteth the time of calling the Church together he sayes some met on the Sabbath and the day after the Sabbath Epiphanius in Panario contr Heresi lib. 3. T. 2. acknowledgeth that the Church met upon the Wednesday instead of the Sabbath and Lords Day When St. Austin shews what Christians must do when they see the customes of Churches to vary he confesses that
some do daily partake of the Lords blood and body on the Lords day which all the ancients do witness was done in the Church-assembly and others only on the Sabbath and Lords day and in other places only on the Lords day Hierom acknowledges the Christians did observe Quartam Sabbati Parasceven and the Lords day although he shews they differed from the Jews in the observation of those dayes The testimonies of the Fathers hitherto mentioned do shew that although the use of the Lords day grew every where yet the Church had in some places oftener in others more rarely their weekly meetings whereupon it seemed equal and just to some to ordain other dayes which the succeeding Church proclaimed for publick meetings to be equallized with the Lords day and that chiefly for three causes first the publick meetings of the Church were held on other dayes besides the Lords Secondly the Christians were bound to the same duties of Religion on other dayes appointed by the Church for meetings which were required by the Church on the Lords day Lastly some Feasts the Anniversary namely were more esteemed in the Church than the Lords and these things are confidently enough affirmed that they might shew if by any means they could that the original and obligation of the Lords day and other Festivals is the same both which they set forth to the world for humane but let them look to it to whom they affirm it lest they be twit with that of Ezek. 43. 8. But that the prerogatives of the Lords Day above others may more clearly appear let us by Gods help weigh of what value the reasons are with which they contend for other feasts to be equallized with the Lords day which that it may be done with plainness we will first clearly distinguish the Church-assemblies held on the Sabbath dayes from others which were held on the Lords day relying upon the gravest testimonies of the ancients then by Gods assistance we will shew the peculiar excellency of the Lords Day for the dignity whereof it is superiour to other dayes while others contend against it in vain First we affirm that excepting the Lords there was no other weekly we speak of stated and ordinary holy day with the whole Church next the Apostles We have heard in the first Chapter that the Christians met on the first day of the week and for the allegations in this chapter out of the Fathers and Historians for the observation of the Sabbath they cannot demonstrate that the Sabbath was observed by the Christian Church as an holy day which unless it be first explicated they that peruse the records of the Ancients will haply fall into a troublous matter After the Apostles death Socrates Sozomen Epiphanius Hieronymus Augustine and if there be any more say that the Church in the publick assembly did perform the duties of piety as the Sabbaths came about yet whoever shall say that the Sabbath was neither accounted holy nor equalled to the Lords day will do no wrong to the truth Who will say the Sabbath is holy when in the holy Records a tittle cannot be read of its institution or observation in the Christian Church as is of the Lords day but that the Lords day was instituted of the Apostles indued with extraordinary power and moved by the Holy Ghosts inspiration we will afterwards by the Grace of God inform you Yea let him tell who can that the Christians in the Apostles age met by themselves on Sabbath dayes which thing yet they did on the Lords dayes is apparent enough from the Scriptures but after the Apostles death I deny not that the Christians met together on Sabbath dayes although they accounted not the Sabbath holy and those assemblies were chiefly in use with the Oriental people according to some because the Jews dispersed in the Orient and accustomed to the Sabbatical solemnity could not easily be contented to be plucked from it although they observed the Lords Day which what is it else to do but brand them with Ebionism or as Baronius thinks because certain Hereticks reproached the Sabbath that the God of the Hebrews whom they called Evil rested on that day therefore they fasted on the Sabbath Contrariwise the Catholicks not Judaizing but that they might worship him as God the Father Creator of heaven and earth with a solemn celebrity said that in honour of him the Sabbath as well as the Lords day to the glory of Christ ought to be celebrated Thus they To whom Vedelius in his notes on Ignatius's tenth Epistle numb 6. doth answer Learnedly and Orthodoxly enough Or because the Sabbath hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. a regard of creation as is defined in the Constitutions which they call the Apostles But how much these kind of conjectures are to be valued that are supported with no reasons of any authority or genuine testimonies of the Fathers let others judge It 's without controversie that the Oriental Christians and others did at that time hold assemblies on the Sabbath day although upon what reasons they were chiefly moved to this it is not well enough known by the Writers of that age Yet did they not hold the Sabbath day holy The difference of the Eastern from the Western Church in observing the Sabbath teacheth this while the Oriental people kept holy day on the Sabbath most in the West fasted I say the most of them because they of Millain though in the West and divers others of the West were not attentive to fast on Sabbath dayes but dined soberly Ambrose had a custome to dine on the Sabbath Witness Paulinus Ambrose confesseth this of himself in Augustine Augustine acknowledgeth he dined on the Sabbath without superstitious vacation Ep. 86. Yet the Roman Church and some others and at length every where even they of the East fasted on the Sabbath These things about those who fasted on the Sabbath do not declare that they acknowledged it for a Feast or holy day on which fasting was altogether to be forborn according to the custome of the Church Aug. Ep. 86. and other Authors being witnesses yet that the Lords day was accounted holy at that time is granted of all Moreover the Sabbath was not every where amongst the Christians observed with that solemnity of the Church as the Lords day For the meetings were not held in the same manner on Sabbaths as on the Lords dayes Some things touching both observed out of the Fathers will shew this 1. What things are reported of Historians and others about observing the Sabbath touching gathering assemblies were not used in every Church every where For in the Churches of Rome and Alexandria the manner of meeting on the Sabbath held not Witness Sozom. Hist l. 7. c. 19. and afterwards in other Churches it grew out of use Athanasius Hom. de semente glorieth that he never medled with the Sabbath after the Jews manner namely Tertul.
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
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
living it must altogether be ascribed to them as the first founders of the Church Moreover if it should be granted that this solemnity was instituted of the Apostles others ask Whether therefore doth this Ordination lean upon a Divine right We passing by this rather curious than sound Disputation Whether the Ordinance of the Lords day be an institution of God or his Apostles discussed by some doltish and drowsie men do acknowledge with all willingness as the ancients did that it was introduced by Divine authority And although its authority should be granted to be of Apostolical institution it would not thence follow that it is not Divine unless something be ordained in the Church by the Apostles which the Holy Ghost did not inspire them with which will not easily be admitted of any that is in his senses because the postles in all matters delivered those things to the Churches which they received from Christ as St. Paul witnesseth 1 Cor. 11. 23. and according to Christs precept taught men that embraced the Gospel to observe those things which Christ had commanded them Matth. 28. 20. So judgeth Tertullian The Apostles saith he chose nothing which they brought in at their own pleasure but faithfully appointed to the nations that discipline they received from Christ. And why should I believe that the Apostles were less acted with the Divine Spirit in their Sacred Institutions which they imposed upon the Churches than in promulgating the Doctrine of the Gospel For there is nothing Apostolical done by a right that is not Apostolical i. e. Divine and nothing done by them but the Holy Ghost endites it to them and therefore what they did they did by Divine right and that their facts which are certain and not onely their saying or writings are of Divine right cannot be denied The Apostle shews it necessary that he that is a Prophet or spiritual man must acknowledge that they are the Lords Precepts which he hath written to the Churches 2 Cor. 14. 37. Surely nothing was enjoyned the Church by the Apostles which was not first prescribed by the Lord because the Apostles were to teach what they learned of Christ which thing they performed with great faithfulness neither will any one who savours the things of the spirit deny this and yet I acknowledge that some things were instituted of them for a time inasmuch as whose occasions were singular and not to be continued wherefore those ordinations were mutable which yet cannot be affirmed of the Lords Day If there be any of the Fathers therefore who think that the institution of the Lords day was made by the Apostles they are not so to be understood as if they acknowledged it not for Divine but Humane because the same Fathers elsewhere are not affraid to ascribe it to God and Christ and they acknowledge that the blessed Apostles were not the authors of this solemnity but the Holy Ghosts amanuenses i. e. as Leo interprets it who writ their Decrees by virtue of a Divine authority in propounding it to the Church For which cause the most pious Leo hath ordained abstinence from labours on the Lords Day because this seemed good to the Holy Ghost and the Apostles instituted thereby and confesseth that that day was abundantly honoured by the Lord. The Lords Day therefore was instituted of the Apostles as the faithful Architects of the Christian Church by extraordinary power which continues not now in the Church and by inspiration of the Holy Ghost that Christians might be obliged not by Humane but by Divine authority to keep holy Convocations and to celebrate the private exercises of godliness on that day Apostolical grace saith Ambrose hath raised up the dead which although it was not the grace of the Apostles but of Christ as the Apostles themselves confess Acts 3. 12. 16. is called Apostolical because it was poured out upon them and by his help they raised up the dead So here the Lords day is called an Apostolical Institution not because it is a mere ordinance of the Apostles as they were Christians but because it was instituted of Christ by those who were endowed with extraordinary power But as I have said this is the onely thing that vexes them that call in question the authority of this institution that there is no place extant in Scripture in which by Divine authority the solemn observation of this day seems to be enjoyned These are men of subtil wits who as the Proverb goes cannot see the wood for trees Whose opinion when I consider that in the Author Oper. Imperf in Matthae comes into my mind where the Priests of old that rail'd upon the people that paid not their tythes are sharply reproved for not reproving those that sinned against God If any of the people faith he offer not his tithes the Priests did so reprove him as if he had committed some great fault because he had not offered the tenth part of any thing though never so little but if any of the people had sinned against God or injured any one or done any such thing none cared for reproving him as though he had committed no fault who had sinned against God and very careful they were of their own gain but careless of the glory of God and salvation of men Whose fault in this thing he accommodates to the Bishops Elders and Deacons of the Church as guilty of this crime Even so must we judge of these men With what heat of mind and earnestness do the very authors of this doubt contend for tythes which they cry out that the Lord hath indulged to the Church under the Gospel by a Divine right whenas yet they cannot produce one plain testimony out of the New Testament for their bestowing on the Ministers of the Gospel but about the Lords Day whose being observed more than once by the Christian Church is plain enough in the Scriptures their faith is wavering nor can they be perswaded to believe that its authority can be demonstrated out of the Word of God Let others judge whether they be worthy Tenths who deny Sevenths if I may say so to God But for their sakes admitting the Law about Tythes I would ask this Whether it 's likely that the most good great and wise God who hath put the seasons of times in his own power Act. 1. 7. would determine any thing certain of a Salary to be bestowed on the administrators of his Worship when yet he left nothing certain in the Church of the time in which his worship should be performed It 's a wise mans part first to determine the work and a fit time to do it in and then the wages where with they that under went it are to be rewarded The Parable Math. 20. relates how the housholder hired Labourers but first he signified what he would have them do and then he agreed with them for a penny a day If therefore they assert that Tythes are allowed
Hierosolymitan saith he esteems of Apostles after one sort and of other Treaters after another And Ep. ad August he calls those Treaters that did interpret the Holy Scriptures Aug. Ep. 11. In explicating this Section about Treatises upon Scriptures first we will consider whose office it was to interpret them Secondly the manner which they used in explaining of them In the third place something shall be added about the time at which the ancients did attend these In the first place we will speak of the Treaters themselves Those to whom the administration of the Word was committed by God in the Scriptures they were by a name familiar enough to the Fathers called Clerici the Clergy or in Clerum ascripti admitted into the Clergy either because Matthias was chosen by lot who was the first that we read of that was ordained by the Apostles so Augu. in Psal 67. or because they are the Lords lot 〈…〉 should possess him for their lot and inheritance with the children of Levi for ever So Austin in Prolog in Psal if that Preface be Austins Hierom gives almost the same reason who fatih they are the Lords lot and because the Lord himself is the lot that is the portion of the Clergy The Apostle comprehends all to whom any publick charge in the Church of the Philippians was committed under Bishops and Deacons Philip. 1. 1. Where under the name of Bishops he understandeth all that especially executed the office of teaching and under the name of Deacons he intimates others that ministred The name of Bishop is a general appellation signifying all those that labour in the Word of God and attend upon the cure of souls Whence the office of an Apostle is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishoprick Act. 1. 20. and by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are elegantly described men that administer the Word according to the Scriptures For it signifies both indulgently to attend as shepherds their flocks as Jacob Gen. 32. 38 39 40. that they may drive away wild beasts from the sheep and to watch like watch-men Ezek. 3. 17. I have made thee a watch-man to the house of Israel namely that thine adversaries come not near thee who threaten thee destruction So Heb. 13. 17. the teachers of the Gospel are said to watch for the souls of the Church The Holy Scripture calls these watchmen who watch the actions of all men and with an aim of religious curiosity spie out how every one liveth with his houshold in his house how with the Citizens in a City Where the duties of Bishops or Watchmen is excellently set out Ambrose interprets Bishops super inspectores overseers lib. de dignitate sacerdotali cap. 6. Hierom contends that they are most truly called Superintendentes because they are to look diligently over or superintend every one in their flock and Ep. ad Evagrium he renders the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by superintendentes These words therefore do not signifie any perfunctory inspection which only is undertaken for knowledge sake but a diligent and accurate watchfulness that ought to be Bishops that they might make provision of necessary means to feed their flocks and instruct them to live piously As Alipius was whom Austin Ep. 35. acknowledges to be a Pastor carefully governing the Lords pasture sheep Under the title of Bishop both Bishops and Presbyters are comprehended And though there be some that distinguish not a Presbyter from a Bishop yet I do with Austin who expounds the words Oratio Precatio Postulatio choose to understand that by these words which all or almost all the Church doth often use Ep. 59. Therefore since according to the custom of the Church or according to the words of honour which the Church useth the office of a Bishop is greater than that of a Presbyter the highest Ministry in the Church is now signified under the title of Bishop The Bishops work was especially to interpret the Holy Scriptures when the Church was gathered together and therefore I think their power was of the Ancients signified in the name Cathedra because chiefly it consisted in teaching Optatus saith the first gift of the Church was Cathedra whereby is signified that the Churches power is instructive and for this cause Aug. confesses that Christs Chair or cathedram succeeded Moses chair i. e. the Apostles of Christ succeeded the Interpreters of Moses and the Prophets The Bishops duty therefore is to instruct the people commended to their care and Hierom thinks this ability to be so necessary for them that it can profit a Bishop nothing at all to have the testimony of his virtues in his own mind except he be able to instruct the people committed to him And Hilary acknowledges that by the necessary virtue of his office he is bound to serve the Church in preaching the Gospel And therefore Athanasius excited Dracontius to take upon him a Bishoprick to which he was elected with this reason because the people by whom he was made Bishop did expect that he would bring them meat out of the Doctrine of Scripture Neither did the greatest Bishops decline that charge but rather for a Bishop to abstain from preaching seemed to Gregory the Great a foul shame and wicked act and he saith that he is dead that walks without the sound of preaching ibid. Since therefore the principal duty of Bishops is terminated in Doctrine to which by necessity of office they are obliged and without which although they otherwise live a pious life they are not to be adorned with the title of Bishops their first and principal charge was to interpret the Word of God the onely subject for all doctrine of Ministers in the Church Luk. 24. 27. when the Church was assembled for hearing the same that the most vigilant Bishops of old did this with great praise and for the great fruit of the Church their most learned Treatises which are extant among their works do testifie But to explain the Holy Scripture in the Churches publick assembly did not only lie upon Bishops but upon Presbyters also and that ex officio So 1 Pet. 5. 2. Therefore the second chair in the Church was assigned them by the Fathers So Clem. Alexand. Strom. l. 6. Origen saith that some Deacons in his age did seek after the first chairs of them who are called Presbyters If the chair was assigned to them then it was their duty to instruct the people in the doctrine of the Gospel if it had not been their duty to feed the Church with the food of the Word and Sacraments why should St. Paul charge them to take heed unto themselves and to all the flock over the which the Holy Ghost had made them overseers to feed the Church of God Augustine being yet a Presbyter while Valerius was alive edified the Church with the Word and Sacraments It was the custome at Alexandria
that although one was set over all the Presbyters kept their Churches apart and gathered the people committed to them into assemblies Sozom. Hist l. 1. c. 14. and taught them so gathered together as an assembly Niceph l. 8. c. 11. Neither was this power of teaching the people taken away from the Presbyters of Alexandria until Arius a Presbyter disputing about his doctrine introduced a new one Sozom. 7. 19. Socrates tells us that the Presbyters as well as the Bishops of Caesaria Cappadocia and in Cyprus did interpret the Scriptures l. 5. c. 22. In Conc. Vasens secund Not only in Cities but in all Parishes the power of preaching was given to Presbyters Can. 2. Yea this they were to do in the presence of the Bishop Constit Ap. l. 2. c. 57. The dispencing therefore of the Mysteries of God was committed to Presbyters as well as to Bishops for they are over the Church of Christ and in breaking of the Lords body and bloud are partakers with Bishops and likewise in teaching of the people and in the office of preaching Conc. Aquisgrav 1. c. 8. These and many other things do shew that with the ancients the publick preaching of the Word was committed to Presbyters and for this cause it is determined by the Apostles sentence that double honour is due to them In the third place sometimes this office of treating out of the Scriptures was committed to Deacons For although at first they saw to the collections and distributing of alms yet afterwards they performed other offices in their hands was the care of preserving all order in the holy Church assembly wherefore a Deacon is said to be consecrated not to the Priesthood but to the Ministry Conc. Carth. 4. c. 4. But it is certain that other offices than those that were committed to them from the beginning fell to Deacons yea in Scripture they begun to use Stephen and Philip to take off some part of the Ministry as the Church encreased We read that the Deacons discoursed out of Scripture and preached the Gospel Act. 7. and 8. and that Philip was one of the seven Deacons Act. 21. 8. So Austin thinks too Who ex utroque Quaest in 101. Can. 2. Conc. Ancyrani are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. to preach which power they are deprived of by the authority of that Council if through cowardize they had sacrificed in the torments Fourthly We read that Catechists had sometimes liberty to teach publickly in the Church Origen who had not yet attained to the degree of a Presbyter was asked by Alexander Bishop of Hierusalem and Theoctistus Bishop of the Church in the same Caesaria that he would open the Scriptures in the publick assembly of the Church at Caesaria in Palestine Also Euelpis was asked by Leo Bishop of Laranda Paulinus by Celsus Bishop of Iconium and Theodorus by Atticus Bishop of Synada We read these things in Eusebius Hist l. 6. c. 20. Nicephorus also relates that Origen did interpret the Scriptures amongst them of Alexandria l. 12. c. 34. And no wonder when private men were sometimes permitted to preach the Word of God namely when there were none deputed to that office who might perform it nor could be used any means of faith any other way This did Aedesius and Frumentius among the Indians to their great commendation and the no small profit of the Church where there were none executing any Ecclesiastical function to call together publick assemblies and perform the Divine Mysteries Theodoret also records that a woman converted the Iberi to the truth of Christian Religion Hist l. 1. c. 24. But none doubts but that this was done extraordinarily because this charge was not committed to them according to the order which is to be observed in the Church although Bishops were wont sometimes to exhort those whom they knew to be fit among the Laity that they might thereby something profit the people by expounding the Scriptures and preaching to exercise this charge even in their presence So Eusebius ubi supra CHAP. IV. The manner of expounding Scriptures in use among the ancients Treating begun with Prayer Texts of the Treatises Scriptures being read were applied to the peoples use The Treaters did sometimes stand and sometimes sit after Treating followed Prayers after those were ended a Psalm was sung to praise God THese are they to whom the expounding of Scripture was committed among the ancients which things being declared somewhat remains to be spoken of the manner which was observed by them in ther Expositions In the first place when they were to treat out of Scripture they saluted the people So Optatus contra Parmenianum libro vet And what kind of salutation that was is taught in Const Ap. l. 8 c. 5. Chrysost also in Hom. 3. in Coloss namely the grace of our Lord Jesus Christ and the love of God the Father and the communion of the Holy Ghost be with you all c. But afterwards it was usual with the Bishops to salute the people in another manner than the Presbyters which was prohibited in Conc. Bracarensi 1. Can. 21. This salutation being premised whether without further prayer to God they set upon their Treating is doubted by some But if the Love-Feasts in use among Christians were not performed without the office of Prayer for before they sate down they first took a taste of Prayer to God and when the Supper was finished Prayer determined the Feast if I say their banquets were never celebrated but with Prayer to God much less durst they set upon the expounding of the Holy Scriptures without the invocation of Gods name being premised But this I will advertise the Reader of that the industry of Antiquity hath so carelesly touched this part of holy things that there is but a very little which at this day we can find delivered in the Records of the ancients about this matter And neither is it to be wondred at nor is it unusual There are in this age divers Sermons of very learned Divines published which are not uttered but with Prayer to God first made and yet none of those Prayers are prefixed to the printed Copies We may conjecture the same of the Ancients Treatises without any injury to the truth which doubtless the pious Fathers never entred upon without Prayers to God first premised which thing I will now manifest by some testimonies The godly Prayer of a certain holy man is extant in Chrysostom I know saith St. Chrysostom a certain godly man that prayed thus Before these words he said nothing namely We give thanks to thee for all thy benefits which have been conferred on us unworthy wretches from the first to this present day for those we know and those we know not for those that are manifest and those that are not manifest for what have been done in work or word for what have been done voluntarily and unvoluntarily for all things that
that he had shewed himself a faithful Bishop Whereupon it deservedly seems an absurd thing to Mr. S. A. a man of ripe judgment to think that the primitive Bishops faithfully fulfilling their Ministry were content with a naked reading of the Scriptures without any explaining of them to the People which if the Bishop had not performed although he might live innocently and without scandal yet that conversation without preaching would do hurt by silence although he might do good by Example as Hierom shews Ep. ad Oceanum Therefore the diligent Overseers of Churches would never intermit this unless they were hindred by some urgent necessity and therefore amongst them after reading of Scriptures there followed an explication of them as often as the Church met CHAP. X. The Church used Prayers on the Lords Day Conventicles for Churches Prayers only to God the Praeses began them he prepares the people to poure them out Sursum corda at prayer the voice of all who were present was one they prayed as the Holy Ghost suggested to them How this custome was changed For what the Church prayed Prayer in a known tongue The posture of the body in prayer The word Amen THus far of the Ministry of the Word whereby was made a solemn observation of the Lords Day the second Office performed by the Church on that day followeth this consists in Prayer and the Scripture witnesseth that the Church prayed in their Assemblies together to God St. Paul commands that supplications prayers intercessions and giving of thanks be made in Churches 1 Tim. 2. 1. The Apostles and Christians are said to continue with one accord in prayer and supplication Act. 1. 14. We read that the Church gathered at Hierusalem did continue in the Apostles doctrine and fellowship and in breaking of bread and prayers Act. 2. 42. Prayers also are every where reckoned by the Fathers amongst the offices of Piety celebrated on that day When the people were congregated to perform the Lords dayes solemnities the Scriptures were not onely read but also Petitions were sent away viz. to God Tertullian de anima c. 9. also Apol. c. 39 he saith that the Church assembled into a company that we praying may by our prayers as it were beset God about with a company made up that is that the Prayers of all being gathered together we may as it were in a certain spiritual host go unto God with one humble assault and make him propitious to us and others as the renowned Zanchius expounds it When the writings of the Prophets and Apostles were read in the Church-assembly and the same explained by the Praeses all rose up and poured out their Prayers to God in Justins age When Julian studied to accommodate the Greeks manners to the Orders of the Church among other things he ordained that after the manner of the Church there should be certain Prayers for certain houres and dayes Arnobius affirms that the Christians used Prayers in their Conventicles lib. 4. contr Gent. In which place Arnobius calls the places w ch were assigned to the publick assemblies of Christians for interpreting of Gods Word prayer to God and administring the H. Eucharist Conventicula As Lactantius while he makes mention of a certain mans cruelty in Phrygia who burnt all the people together with the Conventicle Where he speaks of the place where the Church performed the exercises of Religion in their assemblies Arnobius also elsewhere mentions these Prayers lib. 1. where he saith that the Christians with joynt Prayers worshipped Christ and begged of him things just honest and such as he may well hear Cyril acknowledges that Christians ought on Feast-dayes to frequent the Temples of God and among other duties of Religion to insist upon prayers lib. 8. in Joh. c. 5. All these things shew that Prayers were used by the Church in their publick assemblies But Christians when they were assembled were not intent onely upon Prayers as Zonaras would have it in Can. 16. Conc. Laodic For in the fore-going Chapter we have observed out of Church-records that in the publick assembly of the Church the Scriptures were both read and interpreted by the Bishops and those that were delegated to this office in the Churches In rehearsing of these Prayers eight things come especially to be spoken of which are not unworthy our knowledge In the first place the primitive Christians made all their Prayers to God because they knew they could not obtain what they prayed for of any one else therefore in Prayers they had respect to God as being one who alone could answer their petitions And it is a point of great folly to ask of those who are no Gods as if they were Gods Clem. Alexandr Strom. l. 7. The Christians therefore at that time worshipped God alone and the Martyrs they honoured as the Disciples and followers of the Lord. Eus Hist. l. 4. c. 14. neither had the Idolatrous worship of Saints crept then into the Church which our Learned Divines for all the anger of the Papists have copiously enough taught and therefore I will add no more of that Secondly Prayers made in the Church-assembly were begun by him who was set over the rest which he put up as well as he could saith Justin Martyr for which reason Proterius Bishop of Alexandria is called by Niceph. Hist l. 15. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mediator of God and Men althhough Augustine affirms that none of the good and faithful Christians could bear Parmenianus that made a Bishop the Mediatour between God and the people And Greg. Naz. reckons this as a praise to Bishops that they undertake the care and government of souls and do the part of Mediatours between God and men Apol. pro â—uga Which yet I think is onely to be affirmed of those who with Moses stand in the gap to turn away the wrath of God lest he destroy the People Psal 105. 23. The Emperours themselves do confess in their Epistle to the Asian Diocess that by Bishops Prayers wars are ended invasions of Angels kept off and hurtful spirits repelled All these things are ascribed to them not that they procured them but because they seriously pleaded with God in Prayers that he would avert these evils from the Churches committed to their care to whose Prayers God in his infinite Mercy gave an answer So thinketh Chrysostom who tells us that it is the part of a Bishop as an Ambassadour to intercede for a whole City yea for the whole world and deprecate God that he may be propitious to men And when the Praepositus prepared to pray with the people before he begun he prepared the people with a previous speech For Ambrose thought it necessary that the preparation of the mind go before Prayer lest he that prayes to God seem to tempt him which men led even by the onely instinct of nature know as we may see in the Pythagoreans not
on the shore of Tyrus in that time which passed between the Passover and Pentecost Act. 21. 5. for after the dayes of unleavened bread he sayled from Philippi Acts 20. 6. and he hastned to keep Pentecost at Hierusalem Act. 20. 16. and he came to Tyre in his journey to Hierusalem where with others he prayed on his knees They were I say careful in Prayer that the whole body should be composed with the greatest reverence and whether we are to pray with the face turned to the South or the other coasts of the Heaven Basil saith it is determined by no authority of Scripture although the ancients being moved with light arguments thereto prayed with their face turned to the East As because the East is more excellent than other parts of the Creation namely in mens opinion Just Martyr q. 118. Or because the light of knowing the truth arose in the east even as the Sun doth Clem. Alexand. Strom. 7. Or because we seek for our ancient countrey namely Paradise which God consecrated in the East Basil de Sp. Sancto c. 27. c. But of what account these goodly reasons are it is not for me to determine let the Church judge From the premises it appears that the Christians prayed unto God with their faces towards the East And for that reason the Heathens did accuse the Christians who prayed unto God towards the East as if they worshipped the Sun Tertull. ap 16. But there is no such command from God in the Scripture extant for Christians This was a tradition which one age received from another and yet it was no tradition of Faith but only of a rite or custom and it 's certainly evident that God will nevertheless hear those that pray to the South or West than those that pray towards the East Lastly when prayers were done the whole congregation of people cried together Amen Just Mart. ap 2. Athanas ad Imp. Const Amen rung again like Thunder saith Hierom which is to be understood of the multitude of those who were present at the holy mysteries These are the most observables of prayers whether conceived on Lords dayes or other dayes which we meet with among the ancients CHAP. XI Of Psalms and Hymns sung on the Lords Day The use of Hymns was but of late time in the Western Churches although Baronius think otherwise Whence the matter of Hymns was taken UNder Prayers of which hitherto Sacred Hymns also alwaies used by the Church are comprehended For the custom of rehearsing Psalms in the Church is a kind of deprecating God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zon. in Can. 75. Conc. Trull St. Paul oftener than once mentions Psalms Hymns and Spiritual Songs with which the faithful sung with Grace in their heart to the Lord. Col. 3. 16. and Ephes 5. 19. although in both places the Apostle seems to some not to speak of publick hymns sung in the Church but of private yet it is without controversie that the Church had her hymns in the publick assembly which Paul himself witnesseth 1 Cor. 14. 26. when he saith When ye come together every one of you hath a Psalm c. there doubtless the Apostle speaks of Psalms recited in the sacred assemblies of the Church Therefore St. Austin thinks that the Church hath our Lords and his Apostles both documents examples and precepts for singing Hymns and Psalms Eusebius mentions Hymns out of Philo which he affirms were recited by the Church Hist l. 2. 17. Nepos hath recorded divers which the Brethren used in the time of Dionysius Euseh 7. c. 24. Tertullian witnesseth that in his age there were Psalms and Hymns sung in the publick assemblies Ap. c. 39. and elsewhere when he reckons up the Lords dayes solemnities he saith Psalms were sung De Anima c. 9. And in the words of Plinius secundus to Trajan who lived more than an age before Tertullian he acknowledgeth that the Christians had their meetings before day for singing to Christ and God Now in the time of Trajan John the Apostle returned to Ephesus who was banished into the Isle Pathmos when Domitian was Emperour In the time of Ephraemus they honoured their festivals with a Christian dignity in singing Psalms Hymns and Spiritual songs When Gregor Nazianz. teaches how the Feasts of Christians are to be celebrated he commands us to take hymns for timbrels singing of Psalms for bawdy and wicked songs c. Chrysostom devised nocturnal hymns to suppress the Arrian opinion and to confirm his hearers in the faith And Niceph. confesses that the Catholick Church used holy songs the beginning of singing Psalms and hymns being taken from thence lib. 13. c. 8. Hom. post redit Chrysostomi witnesseth that the Church used hymns in his age Basil going through the Cities of Pontus taught the people to meet together and attend upon Hymns Psalms and Prayers Ruffin Hist Eccles lib. 2. cap. 9. Basil Ep. ad Neocaesar 63. From which it appears that the custom of singing was observed even since the Apostles especially in the Eastern Church and the more the Church grew the more the use of singing grew also The Western Churches received singing more lately although Baronius deny it anno sexagesimo sect 33. who thinks that Damasus received not the rite of singing which he saith did from the very beginning of instituting the See grow up in the R. Church but the Psalter of the 72 Interpreters translation out of the East from Hierom who then lived at Hierusalem But the very words of Damasus will shew that Baronius being deceived in this doth colourably beguile the Reader Although Baronius doubts of the truth of this Epistle which yet the Pontifical book Conc. T. 1. p. 496. gives credit to The Epistle of Damasus â—o Hierom desires that he would send to him Graecorum Psallentiam i. the singing of the Greeks not Psalterium i the Psalter of the 72 Interpreters as Baronius would have it especially because the manner of singers was not used amongst them nor the grace of an hymn was known in their mouth Damas Ep. ad Hierom. The Pontifical also saith that Damasus ordained that Psalms should be sung both on the day and night by the Clergy If the singing of Psalms grew up in that Church from the first instituting of the Roman See as Baronius would have it with what face will the Pontifical affirm that Damasus ordained that Psalms should be sung which Baronius cryes out was done long before Damasus which yet the Pontifical ascribeth to Damasus his constitution Austin relates that Ambrose Bishop of Millain did first appoint the singing of Hymns and Psalms amongst the Western people Nor doth this disagree with their opinion who ascribe this to Damasus for they were contemporaries and what was begun by one might be confirmed by the others help So Polyd. Virgil. l. 6. c. 2. However it 's plain that that manner of singing was in force with
for ever Amen August de Trinit â— 4. c. 16. No sober man will hold an opinion against reason no Christian man against Scripture no peaceable man against the Church FINIS Sozom. 7. 12. Ep. ad Alex. * Ut profit hominibus si fieri potest multis si minus paucis si minus proximis si minus sibâ— Senec. de â—tio sapientis Ps 74. 9. â—onc Maâ—â—sâ— 2. c. 1. Conc. Paris Can. 50. a Ignat. Epist ad Magn. c. 57. l. 1. c. 8. Chrysost hom 10. in Gen. T. 5 Macrob. Saturn l. 1. c. 16. p. 226. The sum of those things handled in this book Why mention of the day is more frequently made in the latter than former Councils a An. Dom. 588. b Can. 18. c An 〈…〉 a An. 829. b Can. 50. How other Churches may be bound to Provincial Assemblies T. 1 p 640. Exempl profession in Conc. 2. Tolet. Conc T. 1. p. 565. a Cypr. Ep. 20. b Cypr. Ep. 29. a Cypr. Ep. 97. sect 3. b l. 6. c. 18. What vve are to think of the Canons that ordained some incon siderable things about observing the Lords Day Can. 53. So Conc. African Can. 95. a Hom. 1. c. 1. p. 81. The extraordinary time for Divine worship a Tertul. Apol. cont Gentes c. 39. The ordinary time for the worship of God The meetings that were held by the Apostles a Ioh. 20. 19. b l. 12. in Joâ— c. 58. p. 1026. a Ioh. 21. b Act. 1. 14. c in Levit. l. 2. c. 9. a 1 Cor. 15. 20 23. Ioh. 20. 26 Contr. Ebion haer 30. â—â— 32. â—ibi prius How the Apostles and other Christeans were present at the Jews Synagogues Act. 16. 13. Hom. 43. in Act. Tert. lib. de Idol c. 10. Dial. cum Tryphon All Interpreters of Scripture are not at one with themselves 1 Cor. 14. 30. Socr. Hist l. 1. c. 8. Hom. 18. in 2 Cor. Aug. prolog in Retract Aug. ibid. Ap. Marâ—â—rat â— Calvin Sozom. Hist 8. c. 12. Act. 20. 7. is considered Hom. 43. in Act. Ep. 86. 1 Cor. 16. 1 2. De specta cap. 3. Hom. 2. â— 6. a Suidas a Baron An. 44. n. 68. b Hom. 43. in 1 Cor. Rev. 1. 10. c Wallaeus de 4. Praec c. 7. doth learnedly confute some of the foolish expositions which some make of the name of this day The Christians met on the Sabbath a l. 7. c. 19. Feria b Epist ad Jan. 11. 8. cap. 2. a Lib. 2. in Gal. c. 4. The ancients celebrated the Sabbath not as an holy day * Eus 3. 21. a An. 57. n. 202. 203. b l. 8. c. â—â— The ancients fasted on the Sabbath Aug. Ep. 86. a Paul de vit Ambros b Ep. 86. c Bar. 57. n. 204. 205. Conc. Eliber can 26. Conc. Agatheus can 12. The difference between observing the Sabbath and Lords day 1. The Sabbath was not observed every where 2. They met not every Sabbath 3. All exercises of Religion were not performed on the Sabbath a Ep. 118. c. 2. b Hist lib. 5. c. 22. * Synaxes c Apol. 2. 4. Meetings on the Sabbath were free a Hom. 10. in Gen. a Item Concil Trull Can. 80. Concil Sard. Can. 11. 5. Though they met on the Sabbath yet they abstained not from labour on that day a Hist l. 5. c. 22. b Ens de vit Const l. 4. c. 18. c Hist l. 1. c. 8. Anniversary Feusts were not equalled to the Lords day a Just Mart. quad orth 115. a Ep. 86. b Aug. Epist 119. c Ep. 86. d in Luc. l. 8. c. 17. Anniversary feasts not to be preferred to the Lords dâ—â— Sozom. l. 7. c. 19. a De Natio Baptistae Hom. 27. b De Nat. Dom. Hom. 34. It is uncertain which of the Anniversary Feasts do excell a Orat. pro Basilio b Orat. 42. in Pasch Mention of observing the Lords day may be meâ— with in the chief of the Fathers a Epist ad Magnes an 111. An. 150. An. 170. a Eus Hist l. 4. c. 22. b Ann. 200 de Idol c. 14. c An. 261. an 320. d Hist l. 3. c. 21. an â—492 e Epist 59. an 380. f Serm. de â—leemasyn an 380. g l. 5. Ep. 33. An. 430. An. 440. Cod. l. 3. T it 12. de feriis legeâ— septima a Leo Constit 54. The authority of the Lords day depends not on the determination of Emperours a l. 1. c. 7. 〈…〉 Law-suits on the Lords day a Sozom. 1. c. 8. b Euseb de vit Constant l. 4. c. 1. a â—od de feriis l. 4. tit 12. Christians were punished for observing the Lords day b Tertul. ap advers gen c. 16. a An. 303. n. 35 c. What it is Dominicum agere An. 303. num 39. a lib. 2. â—â— Gal. b De fugeâ— vet a Sect. 14. b â—â— 63. a Bar. an 303. n. 36. b Bar. an 303. n. 35. c n. 45. a n. 51. 45. n. 39. b 〈…〉 39. c 〈…〉 43. d 〈…〉 51. e 〈…〉 â—6 f 〈…〉 51. Christs Resurrection the cause of this solemnity Lords day is prima Sabbati a Hom. 4â— in 1 Cor. a Luk. 18. 12. b Contr. Haer. l. 1. c. 10. Why called the Lords day a Euseb de vit Const l. 4. c. 18. b q. ex utroque q. 106. c De verbis Apostoli Serm 15. It 's called Sunday a Ap. adv Gent. c. 16. b Dial. ad Tryphon c Hieron in Ps 117. T. 4. a Ambros Serm. 61. b Aug. contra Faust Man l. 18. c. 5. c Aug. imp in eâ—â—rr in Ps 93. d Ep. 59. de Idol cap. Conc. 1. de Lazaro 1. 5. p. 257. a in Ps 47. b Athan. de Sab. circum Hom. 23. in num Why the Lords day is seldome called the Sabbath by the ancients Dial. cumâ— Tryphone Ep. 200. a Exercit. 16. ad Bar. a l. 5. c. 22. b part 3. qu. 32. a Macrob. Saturn l. 1. c. 16. b Lev. 27. a l. 3. c. 4. The whole day to be sanctified to God De Civit. Dei l. 15. c. 13. Serm. de Temp. 251. Ibid. a Hom. 2. in numer a l. 4. c. 30. b an 813. cap. 40. c Macrob. Saturn l. 1. c. 3. a Hierom in Is 56. An. 517. b An. 40. Conc. Tur. 3 Nothing but the works of piety is to be done on the Lords day Con. Foro. ejuti Can. 13. An. 791. An. 829. Can. 50. An. 895. Ep. l. 11. c. 3. indict 6. An. 558. a Concil Maliscon 2. cap. 1. apud Zenoad 2 Cor 13. 1â— 1. 2. 3. Leo Const 54. 4. Hom. 2. in Joan. Hom. 5. in Matth. Job 41 27. Christs instituting of the Lords Day by the Apostles The Apostles prerogatives 1 Cor. 3. 10. a Epist ad Tralleâ—â—â— b Ofiâ— l. 1. c. â— c Serm. 20. d Hom 〈…〉 in Math. Mark 3. 14. e Adâ—…res 〈…〉 f 〈…〉 Epist ad Theophil 〈…〉 58. â— â—â— Whatever is ordained by the Apostle is Divine a De prascripti adv haer