called did occurr therefore since he tarried there but only for one Sabbath it cannot be said he preached to them on one of the Sabbath◠neither is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as divers observe ever read in the New Testament for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It follows therefore from thence necessarily that Sabbatum should be taken for the whole week and then on one or the first of the Sabbaths will be all one In which sense that phrase occurrs else where as in Mar. 16. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. very early in the morning the first day of the week as in the ninth verse of the same chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there the Evangelist expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. one by the first And so the Greek Fathers next the Apostles times interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Martyr Dial. cum Tryph. sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. One of the Sabbaths remaining the first of all the dayes according to number the spaces of all the dayes being run again into a circle is called the eighth and remaineth the first as it is p. 201. Chrysoft Hom. 43. in Act. Apostol expounds one of the Sabbaths by the Lords Day So Hieronymus Nor otherwise Augustine Ep. 86. One of the Sabbaths sayes he was then called that day which now is called the Lords which is more plainly found in the Gospel Some also by breaking of bread understand a private banquet not the Lords Supper of which doubt this seems to be the cause In that age the Christians meeting in the Church did sup together and also received the H. Eucharist and so both tables the common and sacred were joyned together as Chrysostom teaches Hom. 26. in 1 Cor. Upon set dayes they made common tables and when the assembly was ended after communion of the Sacraments they went to eat and drink together And hence it was as Chrysostom thinks that they Acts 20. 7. met to break common bread because when the communion was celebrated the common table followed and Chrysostom affirms in the beginning of that Hom. that the day on which they met was the Lords and that all things that there were done were joyned to preaching But the breaking of bread in the foresaid place is to be expounded of the Holy Eucharist for there were sundry there and Paul took bread not at Supper time but mid-night In that Text therefore the duties of a Christian Sabbath such are an holy assembly breaking of bread or admistration of the Lords Supper preaching of the Word devout Prayers c. are read to be performed of the Church on that day which holy duties were not performed of them on another day otherwise Paul having stayed there the space of seven dayes could not have deserred them to this day especially when he was to depart the day following neither doth Luke affirm the Apostle to have proclaimed this meeting of the Church as extraordinary because he was to depart the day after but he teacheth that the Church met namely as it was wont to break bread and not to take leave of the Apostle and St. Augustine consesses that Pauls departure was the express cause of continuing his speech because he desired sufficiently to instruct them The received custome therefore of the Church and not the blessed Apostles departure from Troas gave occasion to this assembly For he stayed there seven dayes not so much for the Eucharist as waiting for the Lords Day Whence it appears that that Text shews that the Apostolical Church kept solemnly the Lords Day in the publick exercises of Religion But upon what authority the Christians met on that day we will afterwards examine here it 's enough for me only to demonstrate that they did meet on that day The second Text out of which the celebration of the Lords Day is shown is 1 Cor. 16. 1. 2. Now concerning the collection for the Saints as I have given order to the Churches of Galatia even so do ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. upon the first day of the week c. The former place taught us that the Apostle Paul did celebrate the Lords Day with the Church this that he commands it to be celebrated by the Church And his practise is not here only recorded but here is mention made of his Apostolical ordination about that thing Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken distributively for upon the first day of every week In which Apostolical command nothing is commanded the Church of Corinth which is not also required of the whole Church of Christ according to the golden rule of Tertullian very profitable for understanding of the Scripture Some things saith he uttered specially are to be understood generally which rule cannot but have place in this Text because what things the Apostle writ to the Church of Corinth the same belong to all that call upon the name of Christ in every place he himself being witness 1 Cor. 1. 2. Moreover who will deny that all who have given their name to Christ are bound to relieve their necessities For you must not think sayes Chrysostom that these things were written to the Corinthians alone but to every one of us and all that shall be after us Let us do therefore as Paul prescribes us and let every one of us lay by him at home on the Lords Day the Lords riches i. to be employed for such use as the Lord hath prescribed and hereupon let it become a low and immutable custome c. Therefore in Chrysostoms judgment the Apostle applies the manner of the Church in collecting almes on the Lords Dayes for the benefit of afflicted brethren which were then at Hierusalem which office of Christian Charity although no brethren liv'd in that place ought not to be omitted of Christians but in Chrysostoms opinion is to be established by an inviolable law for ever as it was done even as it appears by Justin Martyr and Tertullians Apologies in the succeeding Church I only add this Although a general law for making collections on that day to the use of the poor be set down by the Apostle yet they that at this day do it at other times must not be judged transgressors of the Apostles law That kind of collection was not so affixed to the Lords Day as it could not be done on other dayes although a peculiar reason was in it why they did rather on that than another day namely for the Church-assemblies held at that time and no time as Chrysostom witnesseth which we shall see afterwards is more fit to perform that office on than the Lords Day Others again set to another Engine by which they oppose the usual interpretation of the Apostles foresaid phrase and contend that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie every day of the week singulam Sabbatum This they assert not because it 's the probable construction of the Apostles words but that they might
elude if they could the genuine interpretation received every where of the Church But whoever shall weigh with himself the blessed Apostles purpose who did studiously provide that his ordinances should not be a burden to the Churches of Christ which in those dayes for most what consisted of men of an inferiour condition will not easily admit that the Apostle did so ordain that collections should be made daily neither is it like that he should ordain that these should be gathered on every Sabbath properly so called since when the Apostle was present at Corinth the Christians could not meet in one place much less after his departure from them was it safe for them to frequent the Jewes Synagogues on the Sabbath day Let that place Act. 18. 17. be consulted Lastly neither must we believe that the Christian Corinthians did hold their publick meetings on the Sabbath day amongst themselves since they were held on the Lords dayes in every place neither is there extant any testimony in the whole Volume of the Scriptures by which it can be shown that the Christians kept Sabbath-day meetings among themselves or apart from the Jews Therefore the received Exposition of the Apostles words is to be retained namely that the Apostle did ordain in the Church of Corinth yet when they met for Religion weekly as the Lords dayes returned almes should be collected for the poors use and they seem privately to have laid aside what their condition permitted to bestow for the comfort and relief of the poor and that which was thus laid aside they kept with themselves till the first day in the week at what time they deposited it with the Rulers of the Church for the poors use He that shall more considerately weigh the Apostles phrase may well enough see this was his meaning for he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. against the first day in every week or when the first of every week comes so as is said amongst the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Water ready for washing ones hands In like manner the Almes which were privately laid aside of every one were deposited on the first day of the week for the help of the needy and then when the Church met are said to be gathered because their collection was made of those who privately had laid them aside on the Lords day or or first day of the week Le◠admonished his hearers because on the Lords day there should be a Collection toprepare themselves for a voluntary devotion and that every one according to his ability might have fellowship in that most sacred oblation from which testimony one may easily gather that the Christians laid aside by themselves their Collections against the Lords day which then they deposited with the Rulers of the Church to be bestow'd Although Chrysostom thinks that the people reserved their almes laid aside on the Lords day till the Apostle himself came to whom they should be brought in but the former exposition doth more agree with the custom of the Church The third place is Rev. 1. 10. where there is had express mention of the Lords day out of which almost all Writers fetch the custome of the Lords day solemnity from the very Apostles time For the Lords day as we see is expounded by as well ancient as late Interpreters of Scripture to be the first day in the week and some new expositions of that phrase which cannot stand with the signification of the Lords day in the Evangelists themselves and some famous Writers next the Apostles age are solidly resuted by divers and therefore omitting them we set it down for a certain that in the Apostles age that I may use Ribera's words on Rev. 1. the solemnity of the Sabbath was changed into the Lords Day being consecrated by the Resurrection of our Lord. For it 's not once that it appears from Scripture that the Apostolical Church kept solemn the Lords Day by celebrating the Supper preaching the Word and collecting of Alms in which the true manner of solemnizing it doth consist Yea the history of the Apostles travels lets us know that the Christians of that time held not their ordinary meetings but upon the Lords day He that shall teach the contrary confiding in Scripture authority I will freely hear although after the Apostles death the succeeding Church in some places as afterwards we shall see kept their meeting on the Sabbath dayes In the mean time we find that the Lords day in the Apostles age the sacred records attesting the same was solemnly observed Which thing was first to be proved by us CHAP. III. After the Apostles death the Church met upon other dayes than the Lords The ancients observed the Sabbath not as an holy day The differences between the observation of the Sabbath and Lords Day How Constantine the Great ordained the Parasceve to be observed Anniversary Festivals were not celebrated with that solemnity as the Lords Day Not bowing the knees on the Lords Day Anniversary Festivals not to be preferred to the Lords Day NOne who will diligently look into the gravest writers of the following ages shall be ignorant that after the Apostles were dead the Church did in all Nations celebrate the Lords Day which that it may more plainly be known to all we must know as I said in the first Chapter when the Apostles were translated to Heaven the number of dayes on which ordinarily the Church-meetings were had received an increase For while the Apostles were alive the Christians ordinarily held their meetings on the Lords dayes only but afterwards the ordinary time for performing the exercises of publick worship was not only weekly but anniversary that came every week this but once every year But here we will not speak of the extraordinary and anniversary festivals that were used by the succeeding Church but of the ordinary time returning every week destined for Religious exercises Where in the first place it will be for the Readers profit to consider that although the use of the Lords day spread abroad through the world in the Church of God yet in some places the Church had weekly her publick meetings on other dayes besides the Lords Socrates acknowledges the Sabbath and Lords Day for feasts returning every week on which meetings were wont to be kept Hist 6. c. 8. And elsewhere when he treats of the sundry rites of Churches l. 5. c. 22. he tells us that the Presbyters and Bishops of Cappadocia Cesaria and Cyprus did interpret the Scriptures on the Sabbath and Lords Day When Sozomen noteth the time of calling the Church together he sayes some met on the Sabbath and the day after the Sabbath Epiphanius in Panario contr Heresi lib. 3. T. 2. acknowledgeth that the Church met upon the Wednesday instead of the Sabbath and Lords Day When St. Austin shews what Christians must do when they see the customes of Churches to vary he confesses that
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
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
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
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