is now translated I hope it will also be profitable to many especially of the more judicious sort of Readers who have no more than the English tongue The Author was a man eminent in his time for great Learning Judgment Piety Humility but especially for his acquaintance with the Writings of the Antient Teachers of the Churches and the Doctrine and Practise of former ages The Lord bless this and all other Labours of his Faithful Servants for the preservation of Knowledge Holiness and Concord which Satan and his forces are so fiercely and alas so successfully assaulting throughout all the world Thy fellow Servant in the Faith Labour and Patience of Believers Richard Baxter Sept. 2. the anniversary day of Londons flames 1671. To the HOLY ORTHODOX CHURCH OF CHRIST Happily cleansed from the filth of POPERY My dear Mother GRACE and PEACE THe Church of Christ in old time appealed to the Scriptures Councils and Records of the Ancients in deciding of questions whereby the Peace of the Church was disturbed or course of the Gospel retarded and then the Antients did interpret the Scriptures not as they were by the crooked interpretations of Sectaries or Hereticks accomodated to their own dreams but according to the Analogy of Faith by the consent of other Scriptures In the Church there hath alwayes been great profit by and very much need of Councils and in conclusion if ill-employed men had rejected the Records of the Antients they were forthwith exploded by the Church To these I say did the Church go straightway as to an holy anchor when any tempest arose as may be seen in Sisinnius who perswaded Theodosius studying to put an end to the unseasonable controversies of that time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to avoid disputations with Sectaries to require of them Whether they would receive those who before the distraction of the Church were the interpreters of the Scripture and Doctors Unto whom pronouncing judgment on the questions emergent according to the Scriptures they should submit themselves I judged the same was to be done by me O Spouse of Christ and beloved Mother when this unhappy question about the Lords Day solemnity alwayes in use and esteem in the Christian Church arose that the things which the Lord hath written upon this matter in the Holy Records being first observed I might betake my self to the Councils and Records of the Antients by whose engines for no new ones do I judge to be necessary to vanquish the enemies which oppugn the solemnity of this Festival I may assault the adversaries of this ordination both with the authority of Scriptures and likewise with the consent and records of reverend Antiquity plainly attested in gathering whereof I thought it expedient to discover to Thee the purpose of my mind which take briefly thus First of all I gathered into one the judgments of the Antients upon this Subject not that I ascribe more to Antiquity than Truth for that I leave to the Papists but I am determined with St. Hierom to read the Antients try all things hold fast what is good and not recede from the faith of the Catholick Church I run not unweaponed that is deprived of spiritual knowledge revealed in Gods Word to the Antients as to the Philistian Smiths for sharpening my husbandry instruments but because I see that the Holy Ghost hath very sparingly delivered himself in the Scriptures although in them he hath recommended to us its name use and Apostolical institution about the Lords Day I therefore consult the Antients who faithfully retain what they received from the Lord by the Apostles that their pious opinion and practise being observed we may observe likewise what we are to do in this case Secondly Divers have set out sundry things upon this subject to the great profit of the Church but few have touched what was the sacred practise of the more pure Church in keeping this solemnity entirely These things gave me occasion to enquire more deeply into the question not onely to help me against my own forgetfulness but also to mitigate tediousness to others into whose hands Ecclesiastical Writers have not either fallen or being detained with the weighty offices of their charge could not peruse them It was in my design hereby to make provision for both vacancy and studies whilst I present unto their eyes a brief account of the antiquity of the Lords Day This is required of every man even nature dictating it That he profit many if it can be if not so yet a few if not so yet his neighbours if not so yet himself Thirdly I judged it not unseasonable in this deplorate state of the Church to set forth this solemnity and that for a two-fold reason because the abominable and un-christian-like violation of the Lords Day doth expose the holy Worship of God Almighty to the wicked's scorn and from hence even hence hath flown an inundation of all that misery whereby the darkened glory of the Church hath fallen Alas with what squalor and miseries is the face of the Church sometimes shining and happy now in all Nations obscured They who love it with a sincere love do see and lament it although they who are bewitched with the malignant spirit of Popery see and rejoyce at it Neither is there among us any that knoweth how long the godly are fallen by the sword the little ones are dashed together and they that are with child are cut asunder oh woe is me Quis talia fando Temperat à lacrymis Who can forbear At telling such events to shed a tear This afflicted face of Christs Church doth call us to true repentance in performing whereof the violation of the Lords Day which bringeth fuel to this fire in the Church of every Nation ought to grieve us For this Festival hath been solemnized as was fit in the exercises of piety according to the rule of Gods Word but by few which the many Fairs upon it for gainful labour in all Nations feasts drunkenness dancings and the impious profanations of it by Stage-playes do testifie These flagitious Crimes which do obscure the grace of Christianity and give farther occasion of slander to those who blaspheme the name of Christ and which the purer Church abhorred do every where rage on the Lords Dayes without punishment to the great scandal of Religion In another respect also any man sees that this argument agrees not with the secure condition of these times because in this age if ever Religion among many languisheth under a bare profession of the Gospel and its power lies down almost extinct and dead I judge the sanctification of the L. day to be a present remedy for both these maladies First it will prepare a way to extinguish that vehement flame where with the Church is every where a burning This may easily be taught by the example of Gunther amnus that most pious King of France who after he had observed not without grief
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
of the Sabbath among the Patriarchs is denied VVhy the Heathens are not upbraided with the profanation of the Sabbath 107. Chap. 9. One day in the week is even under the Gospel to be sanctified The morality of the Fourth Command which is perpetual requires this Christ hath not abolished the Law How the Sabbath is said to be a sign between God and the Church 134. Chap. 10. A day in every week is to be sanctified under the Gospel which is not the seventh but first The cessation of the Jewish Sabbath Col. 2. 16. and Gal. 4. 10. are considered The places on which the observation of the Lords Day in the New Testament is bottomed The Fathers acknowledge its Divine authority The Church cannot change that day and substitute another in its room 145. Chap. 11. VVherein the sanctification of the Lords day consisteth where something is said about resting from gainful labours which the Fathers carefully cautioned against that they should not be used on that day A place of Chrysostom Gregory M. and of the Coun. of Laodicea is explained And a Canon of the second Coâ—nâ— of Matiscon 178. Chap. 12. How far forth on the Lords Day we may attend labours namely of necessity and piety Countrey men are bound to sanctifie the Lords day The indulgence granted to Countrey men by Constantine the Great is examined and revoked The fact of Paula and the practice of the Coenobiteâ— or Monasticks in Hierom is weighed The sense also of a Canon of the Council of Orleans Manumissions and certain transactions on the Lords day 197. Chap. 13. The Lords day not to be profaned by surfeting Servants not to be called off from sanctifying the Lords day We are not to fast on the Lords day Whether St. Ambrose was wont to feast on the Lords Day 218. Chap. 14. Sports are not at all to be held on the Lords day by the judgment of divers Fathers and Emperours Four kinds of showes condemned by the Fathers and not to be acted on the Lords day and not onely while the sacred meetings are kept 2â—9 BOOK II. Chap. 1. THe Lords Dayes solemnities were both publick and private publick assemblies of the Church on the Lords Day the mention whereof we meet with more frequently in the succeeding than the former Church Night meetings and why abolished at this day Meetings before day and on the day in the morning and in the evening 249. Chap. 2. What was done in the publick meetings of the Church Reading of the Scriptures What Scriptures were read Humane writings were also read in the Church The order in reading of Scriptures The Readers of Scripture stood in the sight of the whole people 262. Chap. 3. Explaining of Scripture on Lords Dayes which was called Treating Whose office it was to do this Who the Clerici were among the ancients Bishops q. Watchers Overseers and Superintendents The Bishops interpreted the Scriptures Presbyters Deacons sometimes Catechists and sometimes also private men did the same 274. Chap. 4. Converning the manner of expounding Scriptures in use with the ancients Treating begunwith Prayer The text of the Treating The Scriptures that were read applyed to the peoples use The Treaters did sometime stand and sometimes sit After Treating followed Prayer when that was ended a Psalm was sung to God 285. Chap. 5. Whether the bare reading of Scripture in the Church assembly be properly preaching and how the reading of the Scripture may be called preaching 295. Chap. 6. The time assigned to the Treatises of the ancients namely how long they lasted Their Treatises were not long ordinarily about an hour but they were not tied to an hour None were to go forth before the end of the Treatise 301. Chap. 7. The ancients treated every day out of the Scriptures Neither did they prohibit others who taught diligently from that their diligence in teaching 307. Chap. 8. They were wont on the Lords dayes to Treat out of the Scriptures 312. Chap. 9. Both in the Old and New Testament in celebrating the Sabbaths solemnity after reading of the Scriptures followed their interpretation It 's considered whether amongst the Jews before the Babylonish captivity the interpreting of the Law was used on their Sabbath dayes 318. Chap. 10. The Church used Prayers on the Lords Day Conventicles for Churches Prayers onely to God the Praefectus began them He prepares the people to pour them out The Sursum corda in Prayer the voice of all that worshipped was one They prayed as the Holy Ghost suggested to them How this custome for what the Church prayed The posture of the body in prayer 335. Chap. 11. Concerning Psalms and Hymns that were 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 353. Chap. 12. The manner of singing in the Church was modest and sober the incommodities of a sweeter voice in singing The commodity of a well moderated singing Antiphones Organs How none were to sing in the Church but those that were chosen for that purpose Broken Musick disallowed A censure of that Musick which is in use with the Papists 359. Chap. 13. Administration of the Sacraments on the Lords Day 373. Chap. 14. Who was to be present at all the offices of the Liturgy and who not The Catechumeni Audientes Competentes Poenitentes and their sundry degrees namely some Lugentes others Audientes others Substrati others Consistentes others Sacramentorum participantes At what offices these were to be present and what not 375. Chap. 15. Of places in which the Churches publick assemblies were held 390. Chap. 16. Private Duties of Religion to be performed on the Lords Day Examining of what they heard Conferring on the same Meditating of the life to come Amesigâ—thâ—â—ed for the poors use 〈◊〉 Chap. 17. The Conclusion 407. A Table of the Fathers and other Writers out of whom this Narration is transcribed together with the places where and times when they were set forth Since nothing can with that faithfulness be brought to light out of the pleasant Gardens of the Ancients against which malevolous detractors do not whet their spiteful tongues therefore knowing the temper of such men I thought it would be for the Readers profit in the very entrance of the Treatise to make mention of the Places and times of the Editions of the Grave Fathers and others whose Testimonies are here alledged to the end that both the Detractors may be prevented and also if the Reader who thirsted after Truth should any where stick doubting he might the more easily make recourse to the Authors cited and consult their meaning and so all occasion of doubting being cut off he might at length willingly embrace the Truth set before his eyes A AGrippa de vanitate scientiarum Colinae Agrippinâ— 1598. Ambrosius excusus Basileae 1567. Amesii Medulla Amsterodami 1627. Antonius de Dominis de Repub. Christiana part 2. Londini 1620. Arnobius contra
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
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
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
See the beginning of Serm. 5. The same he does in lib. 5. Ep. 33. And Chrysostom confesses that he fulfilled that charge by convincing rebuking and admonishing Moreover these Treaters as they expounded the Scriptures did sometimes stand 1 Cor. 14. and sometimes they sate For the Bishops seat whose office it was chiefly to treat out of Scripture was set in the midst of the Church on either side whereof the Presbyters sate Constit Ap. lib. 2. cap. 57. When Chrysostom preach'd unto the people he sate in the pulpit or chair as his manner was Niceph. lib. 13. c. 4. Chrysostom himself confesses that he sate in the pulpit and taught Hom. de non contemnenda Ecclesia t. 7. p. 891. All sate when they taught the people in Optatus his time although Hierom taxeth the superciliousness of some Bishops smelling of the pride of this world who being set as in a watch-tower will scarcely vouchsafe to look upon mortal men and otherwise their fellow servants And the Epistle of the Council of Antioch reckoneth this amongst the portentous manners of Samosatenus that he being not content with a mean one as a Disciple of Christ hath erected himself an ascent in the Church and a chair of state like one of the Princes of this world Euseb Hist 7. c. 24. Gregory Nazianzen also nippeth the pride of Ministers who fit upon high thrones and that lift up their superciliousness higher than the Theatres themselves Fourthly As they begun their Treatises with Prayer so when they were ended they stirred up the people to call upon God This did Athanasius when he ended his Sermon de Semente But because saith he our discourse hath proceeded far enough let us arise and stretch forth holy hands that having called upon the God of all things we may enjoy his assistance through Christ our Lord. The same did Basil as appears from the end of Hom. 7. Hexaemer When the Minister saith Justin Martyr hath finished his Sermon we all rise up and pour out our Prayers Ap. 2. After exposition the Priests by appointment lift up their hands to Heaven Isychius in Levit. lib. 2. c. 9. The Prayer of St. Austin which he used after all his Sermons and Treatises is extant in the end of his Commentaries upon the Psalms in these words We being converted to the Lord God our omnipotent Father let us with a pure heart give him so far as our weakness is able great and unfeigned thanks praying with our whole mind for his singular meekness that in his good pleasure he would vouchsafe to hear our Prayers and that by his power he would expell the enemy from our actions and thoughts multiply our faith rule our mind afford us spiritual cogitations and bring us to his blessedness Through Jesus Christ his Son and our Lord who liveth and reigneth with him being God in the unity of the Holy Ghost through all ages Amen This very same Prayer is extant also Serm. 30. de verbis Domini Lastly when Prayers were ended they sung Hymns or psalms to God It is ordained Concil Toletan 4. Can. 11. circ ann 671. that not before but after the Gospel be preach't Hymns be sung So Basil Neither did they begin to sing Psalms before their having made confession to God they rose up from Prayer Chrysostom teaches the same from the example of Christ Hom. 83. in Matth. CHAP. V. Whether the bare reading of Scriptures in the Church-assembly be properly preaching and how the reading of Scripture may be called preaching THese are the things which are chiefly to be observed touching the great labours which the Fathers took in their continual Treatises upon the Holy Scriptures whom he that shall seriously observe will evidently find with a small ado that the pious and laborious Fathers in instructing the people were not of that mind as if the naked reading of Scripture were sufficient to instruct the Christian people in the understanding of them without undertaking any farther explication of them to the peoples use which divers Treaters of this age are not ashamed to urge They that assert this do either not excell in any faculty to interpret the Scriptures or the Holy Ghost hath indued them with no meet gifts to undergo that office to which they are wanting through their carelesness with dexterity and to the Churches great profit And that such should stand for the bare reading of Scripture and decline painful treating out of the same I no more wonder at them than at the Fox as it is in the fable that had his own tayl cut off the want of which he thought himself truly disgraced by who perswaded the other Foxes also to cut off their â—ayles as if they were both a burden and blemish to them So these men being unfit to expound Scripture themselves could not envy others this ability If these mens eye Mat. 20. 15. be not evil out of which in due time it would be convenient to pluck their beam let them consider As for those that judge they may safely forbear labour in expounding the Scriptures although they be of God endued with a tolerable ability to undergo that burden I cannot without grief of mind consider and admire their slothfulness and yet they contend for the Scriptures as if to them nothing was more dear than reading of the Scriptures which they glory of before others that they highly value When the learned Divine Mr. S. A. seriously weighed the temper of these men with himself it came into his mind how Aurelius Fuscus blamed Livy for commending Thucydides writings for he praised Thucydides writings not for Thucydides sake but because he thought that he could the more easily overcome Sallustius if he preferred Thucydides first so any man though of no fine judgment may here smell out these mens disposition they commend the bare reading of the Scriptures to the Church not because they are delighted therein but that under this pretence they may oppose their necessary explication in which while they give up themselves to idleness they observe others not without some stomaching carnestly to bestow their pains There is no body so shameless as to deny that the reading of Scripture in the Church-assembly is necessary for increasing both the faith and knowledge of the people and he that readeth Scripture doth after a manner preach them I deny not since any may either by hand or writing evangelize i. e. declare abroad But this word Preaching is here more strictly to be taken under which after reading of the Scriptures alwayes in use and esteem in the Church of God as formerly hath been shown both their interpretation and application to the Hearers are comprehended which the Father 's used when the reading of Scripture was ended as the testimonies cited in the fore-going Chapter do manifest Nor do the Scriptures say otherwise for it 's said Act. 15. 21. that Moses was preached when he was read every Sabbath day because
it was a custome of the Jews to interpret the Scriptures as they were read Neh. 8. 4 7 8. The Elders of the Levites interpreted the Law when it was read unto the people Philo Judaeus makes mention of this custome who was coetaneous to the Apostles in Euseb de praeparat Evang. lib. 8. c. 2. When the Priest saith he or one of the Elders reads the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he expounds it severally we use that word when we bring a more full exposition and rehearsal of a thing and that through the whole seventh day And if no more than a naked reading of Scripture had been required to constitute a fit Minister of the New Testament St. Paul having obtained an Embassy from the Lord to preach the Gospel had not dealt seriously with God when he would have an open mouth and free to preach the same granted which yet he did with all his heart Col. 4. 3. where he is to be thought to ask for something more than a faculty to read the Scriptures And when the Lord taxeth the watchmens blindness in Isaiah Is 56. 10. whom he calls greedy dogs feeding themselves that are ignorant doth he only brand them for being ignorant of reading Scripture Moreover if nothing were required by a Minister of the Gospel than reading of the Scripture then he that once shall read them in the sacred Church-assembly must straightway be said to preach them as though he had abundantly fulfilled the part of a gallant Treater and so at length he that being called before a tribunal into judgment for being guilty of some smaller crime and shall according to the custome of some Kingdomes bottomed upon obsolete Canons distinctly read some part of the Holy Scripture which the Judge offers him that he having some milder punishment inflicted may escape with his life for his skill in reading I see not why such a watchman should not be judged acute and fit enough because he readeth as a Clergy-man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to divide the Word of truth aright to undergo which task if we ask Paul he will answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. who is sufficient 2 Cor. 2. 16. will according to them be nothing else but to read the word of truth distinctly and at last it will come to this that the religious education of youth in the Universities that they may make themselves better furnished to undergo the charge of preaching the Gospel will be in vain How little the defenders of this opinion do differ from the Gnosimachi let them look to it Damascen witnesseth that they were such adversaries to the knowledge of Christians that they said that it was a vain and less necessary labour in them who sought for any knowledge in the Divine Scriptures But who will there be found desirous of Divine knowledge that will not be weary of these fooleries and what to judge of the premises viz. Whether a Reader of Scripture may deservedly and properly in the Church of God be called a Preacher of them let the wise judge of it Since Preaching cannot univocally be predicated of simple reading of the Scriptures and their interpretation and application For Preaching hath reading previous to it but reading of Scriptures doth not contain in it their explication I will add nothing of the difference in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. VI. The time assigned to the Treatises of the ancients namely how long they continued their Treatises were not long usually about an hour but they were not tyed to an hour None was to go out before the Treatise was ended FOr the fuller discovery of these Treatises out of Holy Scripture something is in the third place to be added of the time assigned by the ancients to their Treatises touching which a double question doth occurr first how long their Treatises lasted secondly how often treated they in the week For the continuance of their Treatises the Fathers troubled themselves but a little and therefore they continued their Sermons an hour and sometimes longer and that they were not long in their Treatises may be observed from Origen's and all the other Fathers who drew not out their Sermons to any long time with the people their manner of Treating For they thought it to be much more advised to teach often than long and those who Treated out of the Scripture looked to that of which once Hierom admonished Augustin namely lest the Sermon being drawn out too long could not be understood for they knew well enough that a satiety in a Sermon was no less an enemy to the ears than too much meat to the body as Greg. Nazianz. Orat. 42. therefore lest their unpleasant prolixity should beget in the Hearers a loathing of the Sermon they were cautious for this respect Basilius M. being moved with this consideration ended his morning Sermon the sooner lest he should make his auditors more dull against the evening assembly Besides they judged that holy Doctrine was to be instilled by little and little for defect of understanding in the people which Chrysost declares by a similitude from a Mother that makes way to bring a sucking infant to solid meat she doth not pour much at once into the mouth of a meer infant lest what was poured in be forthwith cast up again of the child therefore the mother doth pour in by little and little and so what is given is presently by the child sent through him without any trouble After this manner the Fathers propounded not many things to their hearers at one and the same time lest what they had proposed should slip out of their Auditors minds and therefore they chose rather to propound what they had to say at distinct times Chrysostome also Hom. 15. in Gen. assignes this very reason namely that they might better consider with themselves what they had heard But although they did not protract their Sermons very long yet was there a time set for the doctrine of the Sermon that neither the Teachers should weary themselves with the multitude of words nor the hearers And he that shall say that the time of a whole Sermon was determined within the space of about an hour will not much miss it as appears from Basil's second Sermon in Psal 14. where he saith that he could not finish yesterday his Sermon with them under an houres space and what remained he deferred till the following day Origen reproved some men that rather followed their worldly than spiritual affairs because they assigned one or two hours of a whole day to God and come to prayer in the Church but spend their principal care about the regard of the world and their belly From which it 's given to understand how long they were present at the Church-assembly namely one or two hours Austin confesseth that he carefully avoided speaking in his Sermons to the people of the abominable sin against the Holy Ghost because he could
writings about the time of later Lammas Moreover if on other dayes on which the Church was permitted to attend on worldly labours they took pains in so often interpreting of Scripture who will be so far a stranger to right reason as that he should believe that they would not bestow so much labour for this business on the Lords dayes on which they abstaining from all others were only intent on Divine worship much rather and better â—â—ould they say in my judgment if on other dayes they Treated twice out of Scripture they would if occasion served much oftener give themselves to this labour on the Lords day As sometimes Sisinnius being asked why he would wash himself twice every day in the publick bath being a Bishop he answered because I cannot wash thrice So the ancient Bishops of the Church were seriously intent twice on the Lords dayes on the explication of Scripture And if they could get any just occasion to do more than this they would not avoid the labour of doing it the third or fourth time as may be seen by that Sermon in Austin when he whoever he was that was the author of that Sermon had twice performed the office of explaining Scripture when a new occasion was offered which was an extraordinary one on the same day he did the same the third time For thus he begins Wonder not dear brethren if I to day this third time by Gods assistance preach unto you Serm. 33. ad fratres in eremo We have formerly seen some of Basils both morning and evening Sermons we read also that he preach'd twice before noon In the beginning of his Hom. in Psalm 114. he excuseth himself that he came somewhat late to some that had waited on him from midnight and gives the reason because before he came to them he had preached in another Church yet those Vigils were onely continued from mid-night to mid-day And thus these things shew that the Fathers did oftener than once treat out of the Scripture on one and the same day CHAP. IX Both in Old and New Testament in celebrating the Sabbaths solemnity after reading of the Scriptures followed the interpretation of them It 's considered whether before the Babylonish captivity the interpretating of the Law was in use among the Jews on their Sabbath dayes THere are some who being not content with the aforesaid testimonies do further demand an example to be shewn either in the Old or New Testament of any Pastour labouring in preaching of the Word who bestowed his labour in this work twice on the Sabbath dayes I cannot enough wonder at these mens wit who will not be removed from the opinion they have espoused and rather would pluck out their their own eyes than see what will they nill they they are enforced to see But come on iâ— there be any satisfying of these mens expectation and let us consider what light may be setch'd from the fountains of Scripture to answer this question From both Testaments it is evident that in the publick assemblies of the Church after reading of Scripture there followed the interpretation of the same This we have shewn in Chap. 3. So Neh. 8. 5 6 7 8. they did not onely read plainly the Law of God in the publick assembly but they also expounded the sense of it and therefore the naked reading of Scripture was not thought sufficient by the Levites to give the people understanding otherwise they would have abstained from expounding them from day to noon So in the Jews assemblies which are mentioned in the New Testament alwayes after reading of Scripture followed their explication see Luk. 4. 20. Act. 13. 15. The sacred books being read they that excelled in Doctrine did afterwards interpret them So Acts 15. 21. we read that Moses had in every Town those that preached him being read in the Synagogues every Sabbath day the sense of which Scripture we have declared out of Philo Judaeus And these things shew that the Scriptures were both read and by interpretation illustrated in the Jewish Church But some there are that they may elude this answer who contend that this manner of interpreting Scripture on Sabbath dayes was not in use under the former Temple that is before the Babylonish captivity because in the writings of Moses in which is extant the institution of the Sabbath before they were returned out of Babylon into the Land of Canaan we meet with no mention thereof neither as they think is there any command extant by virtue whereof the Priests are obliged to interpret the Law on Sabbath dayes successively returning which opinion is entertained by some with applause Now if it be true which they say then the whole manner of the Jews keeping holy the Sabbath consisted in meer idleness or a cessation from labours by Gods command which yet none will easily admit since not onely in the old Sabbath God enjoyned the rest to the people of the Jews but also required holiness in those that ceased from their labours otherwise he had not determined the day on which we are to rest to be sanctified which yet he did Observe saith Moses the Sabbath day to sanctifie it as the Lord thy God hath commanded thee The rest commanded by God on the Sabbath day was not a part properly called but an help to its sanctification as we have taught out of the Fathers Book 1. chap. 11. The Sabbath saith Chrysostome is given not for idleness but that men being withdrawn from the care of temporal things they might spend the rest of it in spiritual matters Yea he saith in the same place that the Jews were to attend the hearing of Divine Sermons So also Origen confesses that the Reader or Doctor of the Law did not cease on Sabbath dayes from his work and yet did not break the Sabbath Now what was the work of the Reader or Doctor of the Law on which they did attend but to instruct the people in the understanding thereof Athanasius also saith The Sabbath signifieth or intimateth not idleness but the knowledge of the author The Sabbath was given for knowledge and not for idleness because knowledge is more necessary than idleness He blamed those who were idle on the Sabbath because they had not that which was proper for the Sabbath that is to say knowledge of the truth The Sabbath therefore according to St. Athanasius was given men that they ceasing from worldly businesses might freely apply their minds to the means by which they might attain some knowledge of God And what those means are we have shewn from Chrysostom and Origen St. Austin thought that the Jews women might better spin wool and their men dig the ground as formerly we have observed out of him than that they ceasing from labour should spend their time in playes according to whom something else was required to the sanctification of the Sabbath than meer rest namely the sanctifying of the
of mind that the State of his Kingdom waxed worse and that he fought with unhappy success against the Goths the source of so great an evil being a little more deeply sought out he reproved the Bishops which sed not with Gospel Doctrines the people committed to them who by their profligate manners stirred up the wrath of a revenging God against him to prevent which evil for the future it was ordained in a Council That the Lords day should be kept religiously The pattern of this most Christian King while the victory in this our age inclineth to the enemies perswades us devoutly to keep the L. day solemnity for which we have â—ought unsuccessfully almost these twenty years against the enemies of our liberty that have roared in the Churches of God to our great sorrow When we count the causes of this will why should we not apply our minds with Gunther amnus to bewail the heynous violation of the Lords day and with the ancient Fathers who observed that the Lords day was not reverently kept ordained That first of all the Priests then Kings and Princes and all the Faithfull should chiefly see to it that the due observation and Religious Devotion of so great a Day now in so great a part neglected be hereafter for a sign of Christianity more devoutly exhibited and that the Christian Magistrates excellency be humbly desired of the Priests that in honour and reverence of so great a Day all may be put in fear that men presume not to keep markets do their own pleasure and works on this Holy and Venerable Day For when this solemnity is either taken away or neglected there is no more hopes of the other parts of Religion than there is of the bodies safety when the head is cut off Neither can there be used a more excellent remedy for curing the other malady than the holy observation of this Festival for the zeal of Religion waxing cold and purity of holy Doctrine being obscured what will be more fit to heal errours and stirr up the languishing strength of zeal than that an entire Worship be offered up both publickly and privately to God on this day while the holy Word of God is piously preached attentively heard the Sacred Mysteries devoutly and according to Christs institution celebrated Prayers poured into the hearts of the Faithful by the Holy Ghost are with all humility offered up to God Sacred Hymns sound in the Church with a godly joy the afflicted members of Christ and the poor provided for bountifully by the rich and those that are sound in mind do mercifully comfort them that are sorrowful These are those exercises of the Lords Day which will uphold Religion when it is falling which if they be religiously observed of the Church every one seeth how great an access will be made from thence to the Christian Religion which we all profess And these are the things Most Holy Church of Christ which in this elaborate Treatise I do not utter foolishly of my self but humbly offer all things to Thee as they are taken out of the Holy Scriptures where they afforded me any light in discussing of this dispute and the lights of purer Christianity not because as sometime Chrysostome Homil. post prioris exilii reditum Thou stand'st in need of my Doctrine which indeed I acknowledge to be but small but that I might testifie my good will to thee and that at length thy natural Sons to whom Religion is both their care and their pleasure may in some sort see what works they are to attend on that Day and from what to abstain and with what authority the institution of this solemnity is supported With Gods assistance I will briefly shew from the Holy Scriptures and Fathers of better credit asserting all these things Thou hast therefore most Beloved Mother the purpose of my mind in sending forth this little work Do thou then of thy humanity to thy friends pardon the mistakes how great soever they be in collecting these things and take in good part the slenderness of my wit which endeavoured according to its power to benefit chiefly thy natural sons that sojourn in Germany which I love upon many accounts This doth he humbly ask of thee Who loves Thee and Thine with a sincere Love in Christ Theophilus Philo-kuriaces Loncardiensis AN INDEX OF THE CHAPTERS BOOK 1. THe Preface in which first is propounded the Scope of this Treatise Secondly is shewn why we meet with more things about the duties of the Lords Day in the later than in the former Councils Thirdly how far the Church at this day may be obliged by the authorities of Provincial Councils that ordain these duties although some things of lesser value be put among their Canons Fol. 1. Chapter 1. That to the solemn Worship of God a determined time is necessary Concerning the Assemblies of the Apostles and how they were present in the Jewish Synagogues on the Sabbath day 1. Chap. 2. The ordinary time observed for celebrating the publick worship of God after Christs death was the Lords day solemnly used by the Christian Church in the very Apostles age Three Texts of the New Testament namely Acts 20. 7. 1 Cor. 16. 2. and Rev. 1 10. are briefly weighed 14. Chap. 3. After the Apostles death the Church met upon other dayes than the Lords The antient Christians observed the Sabbath not as an holy day the differences between the observation of the Lords day and Sabbath How Constantine the Great ordained the Parasceve to be observed Anniversary Festivals were not celebrated with that solemnity as the Lords Day Anniversary Festivals not to be preferred to the Lords days anciently they bowed not the knee on the Lords Day 30. Chap. 4. The chief of the Fathers make mention of the Lords day solemnity the authority whereof depends not upon the Emperours Constitutions When it was first ordained that Judges should cease from hearing Law-suits on the Lords day the Christians were punished for observing it VVhat it is Dominicum agere 52. Chap. 5. The reason of observing the Lords Day It 's called the first day of the week by the Evangelists and Fathers and the Lords day Sunday also and why the Sabbath and Christian Sabbath VVhy the Fathers used so seldome the name Sabbath VVhat Synaxis may signifie with the Ancients 66. Chap. 6. The whole Lords Day is to be sanctified to God and not onely some part thereof 77. Chap. 7. The ordinance of the Lords day is not properly to be reckoned amongst unwritten Traditions It was instituted of Christ by the Apostles The Apostles prerogatives above other Ministers of the Church the things ordained by the Apostles are of Divine right 90. Chap. 8. In the compass of a week one day was sanctified from the beginning of the world This is affirmed by Jews and Christians How Adam had need of the Sabbath Mention of a seventh day observed amongst the Heathen The authorities are weighed wherein the observation
de Idol cap. 14. saith the Sabbaths are extraneous to Christians and that Holy dayes were sometime time beloved of God The Nazaraei observing the Sabbath are branded for Heresie by Epiphanius l. 1. num 30. and likewise the Ebionites If it had been the Christians duty to observe Sabbaths why had the Catholicks imputed its observation as a fault to the Hereticks which yet they have done more than once as sure as sure can be But Christians have celebrated their Lords day every where without brand of heresie or any other crime and therefore since the festivity of the Sabbath was not every where in use with the Christian Church nor doth any where occurr any Apostolical ordination for continuing it in the Church we do by good right affirm that Christians are not obliged to its celebration which to affirm of the Lords day that was observed in the Apostles age and ever after is an heirrous thing 2. When meetings were held on Sabbath dayes they met not weekly on all Sabbaths as they came about for on one Sabbath publick Conventions were to be omitted if we may believe the foresaid Constitutions so it 's ordained Constit Ap. lib. 5. cap. 19. and what that is they explain the Sabbath in the great week Constit Ap. c. 24. lib. 7. The Sabbath of the Lords burial on which it's fit we should fast but not celebrate a festival So also August to Casulanus Ep. 86. but for the omitting Church-assemblies on the Lords day as often as it came about and were safe for the Church for the Persecution of the Tyrants we read nothing was ever ordained of the ancients There is a sanction in the same Constitutions that the Lords day should be celebrated without intermission Lib. 7. cap. 31. 3. In populous Cities where without dammage to their Estates they could be present at reading of Scripture and their interpretation meetings were more frequently kept Therefore the Council of Laodicea decrees that the Gospels should be read on the Sabbath Can. 16. Ambrose treated of Prayer the same day de Sacram. lib. 4. c. 6. But all the exercises of piety were not every where performed in those assemblies that yet were not omitted on the Lords day Augustine saith in another place On the Lords day only the Communion of the Lords Body and Blood is used Socrates doth not record that they of Alexandria and Rome did celebrate those mysteries on the Sabbath While Chrysostom requireth it of the rich Lords of Villages that they build Churches in them Hom. 18. in Act. he distinguisheth those congregations that were on other days from those that were held upon the Lords day Upon those Congregations Prayers and hymns were had in these an oblation was made on every Lords day and for that cause the Lords day is in Chrysostom called dies panis i. the day of bread Athanasius purgeth himself of a calumny imputed to him for breaking the cup because it was not the time of administring the holy mysteries for it is not saith he the Lords day Whence it is evident that the Lords Supper was administred on the Lords dayes otherwise the argument wherewith Athanasius purgeth himself were of no weight Although therefore they met upon the Sabbath day yet did they not every where observe it equally to the Lords day on which they celebrated all the mysteries of Religion 4. The people were free to be present or absent from Sabbath-day meetings as they saw good that is they were not obliged by any necessity of law to meet on that day for the Sabbatarii contending for a necessary observation of the seventh day were of the whole Christian Church condemned of heresie in this behalf as I have briefly shewn before I confess Origen reproves his hearers which came seldom to hear the Word of God that scarce did come to the Church on Feast dayes Gregory Nyssen in that Oration which he made against those that would scarce endure reproofs nips the people that met not on the Sabbath With what eyes saith he lookest thou on the Lords Day that despisest the Sabbath Dost thou not know that these dayes are Sisters that if thou reproach the one thou offendest the other But he speaks of those who had oftener liberty to meet for hearing the Word which they regarded not to embrace out of a certain supine negligence or being puffed up with pride despised the Church-meetings on Sabbath-dayes Whether it was the sluggishness or arrogance of these men it was deservedly blameable whenas they might divers dayes meet at Church without dammage of their worldly affairs which yet to do they were not easily moved although the duties of their calling would bear it In the old Testament some hours in a week were consecrated to Gods Worship Numb 28. 3. but yet all the day long the whole people of Israel should not attend on the holy duties of piety this was only enjoyned to them that could commodiously do it So in the Churches planted by the Apostles they met on other dayes as often as they could besides the Lords dayes but on the Lords dayes appointed for this end they were bound to be present at the publick assemblies and their absence for a certain time from these on the Lords day was to be reprehended by the sentence of the first Concil Eliberitan Can. 21. And yet where are any Canons established for punishing their absence from Sabbathday-meetings Although the Fathers do often reprove those that come seldome on the Sabbath and other dayes to hear the Word 5. Although on the Sabbath dayes they might meet to hear the holy Oracles of God yet when that dayes meetings were ended they might not be idle but an Anathema is denounced to them that work not on that day Conc. Laodic Can. 29. Ignatius in an Epistle to the Magnesians exhorts them to spend the Sabbath in labours without rest and therefore the Sabbath had not its vacation from labours So Athan. de semente Ambros Ep. 72. which we never read was ordained of the Lords day on which it's a sin to give our selves to labour And let these things suffice for the Lords dayes prerogatives above the Sabbath by which we find that the Sabbath day was not kept holy of the Church i. e. the ancients did not separate it from common use and labour nor consecrate it wholly to God in an holy rest that on it the acts of Divine Worship and those things that pertain to a spiritual life should only be exercised neither were the conventions on that day to be compared with those held on the Lords day which things surely once to define had been much to our profit For the Institution of other dayes to hold meetings on it 's not needful to take much pains since we have nothing writ of it in the Word of God as of the Lords day and many things which were not instituted of the Apostles but first arose in
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
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
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
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
observe Socr. l. 7. c. 22. Nor do I remember that I have read any where in the ancients that any man was interdicted who being not deprived of the faculty of preaching by the Church or was not subject to its censure that he should not so often as conveniently he could instruct the people committed to him in the knowledge of the Scriptures Cyprian asked the Presbyters in his absence that they would seriously execute both their own and his part in the instructing the Church of Christ Ep. 5. and he commends the Presbyters that did corroborate every one with their daily exhortations Ep. 40. The Roman Clergy exhorted the Clergy of Carthage to constancy in executing their office and to encourage the Christians to persevere in the confession of Faith and detestation of idolatry by arguments drawn out of the Holy Scriptures Cypr. Ep. 3. But neither Cyprian nor the Romans did prohibit the Presbyters of Carthage from the diligent function of this office but provoked them forward to perform it upon every occasion that was offered This St. Chrysostom teacheth elegantly and pithily Homil. 15. in 2 Tim. while he exciteth all the Doctors of the Church whom he contends ought so to be called because they teach to labour in the Word and Doctrine and stingeth some that say that there is no need of the Word and Doctrine because in his judgment it tendeth no little to the edification of the Church if those that are over the Church excell in the grace of teaching without which many things in the Church-discipline will perish He doth not therefore greatly reprove those that applied themselves to Doctrine but shews they are to be greatly honoured CHAP. VIII On the Lords Dayes they were wont to Treat twice out of the Holy Scriptures THat the ancients when a fit occasion was offered did treat out of the Scripture every day their own records do teach us but as I said in the former Chapter they especially buckled themselves to this work on the Lords day For it beâ—oveth those that are set over Churches on all dayes but especially Lords dayes to teach all the Clergy and people the oracles of piety and the right Religion And as they took pains to explain the Scripture every day so they judged that all times of the day were fit for a spiritual discourse Chrys Hom. 10. in Gen. Yea though night grâ—w on himself being judge it prejudiced not spiritual Doctrine And hence it was that we read that the ancients explained the Scriptures not only in the morning but evening for at both times the Church assembled as is shewn in the first Chapter This their very words will tell us It appears from the beginning of Basils second Hom. that one of those Sermons was had in the morning and the other after noon for he saith We took time in a few words from the first dawning of the day c. Hexaem Hom. 2. and he kept the second Hom. about the evening While on it he interpreted the evening Hom. of the first day he saith These our discourses of that evening being now occupied from this evening do here put an end to our Oration Hexaem Hom. secun circa finem And he saith in the beginning of his third Hom. that one part of these Homilies brought morning aliment and the other evening joy to his hearers In the end of his seventh Hom. he admonishes his hearers to give thanks and to talk among themselves of those things which both early and in the evening his Oration yesterday had offered them In the conclusion of the eighth Hom he puts an end to the morning feast lest the exuberant satiety of speech make his auditors more dull to receive his evening banquets In the beginning of the following Hom. had upon the same day he saith that his Oration had set a banquet before his auditors in the morning and that Oration was had about the evening for he concludes it in this manner Behold the Evening time commands us silence the Sun being now set a pretty while since here therefore we think it meet that this our Oration should bring us to our bed or rest All these to testifie that Basil the Great held a double Treatise out of the Scriptures the same day For he makes mention both of his evening and morning labour undertaken in performing that office by him Neither did Great Chrysostom give place to Basil although he was called Magnus in the diligent treating out of Scripture who saith What we have said to day is very like to that which we yet have determined to speak to day Hom. oportet haereses esse That place doth shew evidently enough that Chrysostom preach'd twice on one and the same day and if the Church were but to meet once a day to hear the word of God with what face could Chrysostom have reproved those his auditors that refused to come after their carnal table to a spiritual banquet which thing we find him to have done not once So Hom. 10. in Gen. Hom. 9. ad Populum Contrariwise he commends those that obeyed this admonition because when they had dined they met in the Church Hom. 10. ad populum In the beginning of 67 Oration T. 6. of the Greek Edition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he saith that he being wearied with the labours of the morning Sermon reserved the rest namely till afternoon and was wonderfully refreshed with the presence of Flavianus This testifies that he preached twice that day otherwise Bishop Flavianus had not been present to hear him in the afternoon He that shall look into the beginning of the second Sermon of Austins in Ps 88. will grant that Austin did the same For he commands his auditors to bend their mind to the rest of the Psalm of which he had been speaking in the morning Being content with these authorities of the Fathers although we meet with much more in them we will add no more And he that shall weigh these in an equal ballance will with a little adoe find that these grave Authors did endure the labour of Treating twice a day out of the Scriptures Now if any one whose palate nauâ—â—ating the old path that leadeth straight to the eternal salvation of the soul and seeking a new one the premises do not please shall object to me that from the aforesaid testimonies it is not evident that the Fathers did undergo those labours in interpreting and treating out of the Scripture twice on the Lords day which I should have proved Surely he that shall say so will not work me much trouble nor will he enervate my opinion of the Fathers labours declared in this sense unless he shall first demonstrate that the Church did on all dayes besides the Lords keep evening assemblies on which they had these Sermons and that they laboured to sanctifie other dayes more than the Lords Dayes which thing I suppose he will demonstrate from their grave
rest or the consecration of the rest to the publick exercise of Gods Worship which in what things can it better be observed than in reading of Gods Law and explaining the sense of its words prayers and other exercises of piety On the Sabbath saith Theodoret we are commanded to rest but it 's not any kind of rest since the Holy Ghost hath multiplied our work and what that work of the Spirit is that is multiplied on the Sabbath he afterwards expounds when he saith he hath commanded us to labour in Prayers and Psalms These things shew that something more than rest was required of the people on the Sabbath day Secondly if the Bible had not been publickly read and its sense expounded on Sabbath-dayes then none besides the Priests and Levites and some others that offered Sacrifices to the Priests had been bound to be present on Sabbath dayes in the place destined by God to sacrifice in for what need was there that they should onely be present with them that sacrificed But the contrary appears from the very Text Lev. 23. 3. where the solemnity of the Sabbath is shown God appoints that there shall be an holy convocation Now if a Convocation were by God required on the Sabbath dayes then it concerned the people as well as the Priests to be present at the common assembly which being finished that solemn benediction was pronounced by the Priest to the people assembled Num. 6. 23. Thirdly if there had been no reading of the Law and explaining thereof in use among the Jews under the former Temple then the Priests had been bound to nothing else but to serve for offering sacrifices But the Scripture testifies that the Levites were to teach Israel the Judgments and Law of God as well as to put incense upon the altar Deut. 33. 10. where two offices are assigned to the Levites In the first place that they teach the people in the Law and judgments of God and secondly that they put incense upon the altar But if they had not instructed the people in the Law then they had bestowed their chief care upon the less principal the other which was the principal duty being neglected And unless the people had been instructed in the meaning of the Law they had wholly been ignorant of the use for which the Sacrifices were ordained of God But Aaron and his sons were separated from others by God to teach the children of Israel the statutes of God Lev. 10. 11. Which they faithfully performed both privately as often as any consulted them upon any emergent question Deut. 17. 9 10. and publickly for they instructed all Israel in the Word of God 2 Chron. 35. 3. And that charge did ex officio lie upon the Levites as well before as after the captivity to be indued with the knowledge of all things that the Law might be sought for at their mouth M.al. 2. 7. But when could they with greater fruit draw out the knowledge of Gods Law to the peoples edification than in the publick assembly of the Church being gathered together on S. Dayes since on other dayes on which they were to attend their labours they could not do this Christ when he began his Ministry once did frequently teach in the Temple Why did the people wait for Zacharias when he was offering Sacrifice if it were not an usual thing for them to hear some short Sermon and benediction from him before they went out Christ sate in the Temple in the midst of the Doctors hearing and asking them questions which shews that it was the custome of a Doctor to teach the multitude in the Temple If therefore the Law of God was not on the Sabbath dayes expounded for the peoples use and no other exercises of piety but sacrifices were required of the people in what thing was the Sabbath ennobled above other dayes for sacrifices were offered on other besides the Sabbath dayes yea two Lambs were day by day offered for a continual burnt-offering Numb 28. Therefore the Sabbath was not made remarkable by the only worship of Sacrifices above other dayes on which they attended sacrifices but besides the sacrifices were superadded the interpreting of the Law and a serious and pious exercising themselves therein and other duties of piety upon which account the Sabbath day was reckoned more holy than other dayes of the week and the ninety second Psalm was for this end written that the people might sing it in the Church on the Sabbath day whereon a holy Convocation was held Fourthly the question propounded by the husband of the Shunamitess doth evince the same 2 Kin. 4. 23. He asks his wife why she would go to the Prophet that day since it was neither new moon nor Sabbath which were the ordinary dayes to consult God upon and to hear his word according to the famous Junius Lyra saith also the same on that place He spoke this saith he because men went more frequently on those dayes to the Prophets to hear Gods word because the Prophets were not to attend Sacrifices therefore they that went to the Prophets did it that they might be instructed in the Law and will of God by them but when could this be better done than on the Sabbath The famous Cunaeus upon the authority of Rabbi Aben Ezra affirms that Oracles were consulted on Sabbath dayes De Rep. Hebraeorum l. 2. c. 24. Fifthly if reading of Scriptures and a clear interpreting of them had not been prescribed of God then Christ and after him his Apostles who were faithfully diligent in expounding the Law on Sabbath dayes are to be taxed for Will-worship because they offered God a worship on the Sabbath which he had not commanded them Lastly that the use of Synagogues was among the Jews before the Babylonish captivity may be collected from Moses Lev. 26. 31. where the Hebrews by Sanctuaries do understand Synagogues in which the people met weekly on Sabbath dayes of whose ruine and vastation the Church expostulateth with God Psal 74. 7 8. the inscription of which Psalm shews that that Psalm was penned when David governed the Kingdome for the Inscription is for Asaph It was therefore either penned by Asaph who writ some of the Psalms as well as David 2 Chron. 29. 30. or was commended to his care who together with his sons is recited among those who sung holy songs 1 Chr. 25. 2. If therefore while Asaph survived then were Synagogues long in use before the captivity But for what end were they instituted in which sacrifices which it was lawful to offer no where else but at Hierusalem when the Temple was built were not offered but in them was the people instructed in the Law of God by the Levites who were dispersed up and down Israel and by others who were delegated of God to that charge and office Which things being considered let others judge what to say of their uncertain conjecture who contend that there was no
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