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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67849	The Lords-day, or, A succinct narration compiled out of the testimonies of H. Scripture and the reverend ancient fathers and divided into two books : in the former whereof is declared, that the observation of the Lords Day was from the Apostles ... : in the later is shewn in what things its sanctification doth consist ... / lately translated out of the Latine.; Dies dominica. English	Young, Thomas, 1587-1655.; Baxter, Richard, 1615-1691.	1672 (1672)	Wing Y93; ESTC R5902	202,632	471

not finish this question which of all he judged the greatest within the space of an hour namely at the publick-assembly The same appears out of Chrysostom when he reproves those that forsook the Communion and Congregation of the Saints especially because whereas the week having an hundred sixty eight houres God hath set apart one for himself and they would spend this about secular and ridiculous matters Hom. de Euchar. And elsewhere Hom. de non contemnenda Eccles t. 7. p. 891. he makes mention of two hours in which the Church is to attend spiritual affairs idem t. 5. p. 523. But they were not so tyed to an houres space as that upon any necessary occasion emerging they might not continue their Sermon longer to the people What Austin answers to Urbicus about the continuance of Fasts may be referred hither he thought that if any necessity arose a dinner was not to be preferred to a more urgent action Which he confirms by the example of the Church Act. 20. which thought it not much to hear St. Paul continuing his Sermon till midnight To judge the same of Treatises which upon some urgent necessity may be longer continued than ordinary who will judge it to be alien from the Christian Faith Yet whether their Treatises were long or short he that went out of the Auditory before the Treater had finished his Sermon was obnoxious to the Churches censure Chrysostom for this cause doth severely pinch some that waited not for the last sentence of the mystery And elsewhere he requires it of all that none go out of the Church before they be dismissed For if any went out before the dismission he was as a fugitive required his reason Homil. de non contemnenda Eccles In the fourth Council of Carthage Canon 24. it is provided that he that goes forth while the Priest is speaking shall be noted with the terrible censure of Excommunication See the twenty eighth Canon Concil Aurelian 1. ann 507. Also Can. 27. Concil Agathensis ann 306. Lastly Because the Auditors were not to go out of the Church-assembly till the end of the Treatise the Treaters when they had ended their Treatises conferred their help in pouring out their Prayers as formerly hath been shewn in the fourth Chapter I onely add this that Chrysostome commends his hearers that received his admonitions with great chearfulness and that they were not offended with their prolixity but preserved a continual desire of hearing with an extreme setledness of vigour even to the end In princip Homil. 15. in Genesin CHAP. VII The ancients Treated every day out of Scripture and did not prohibit those that taught others diligently from that their diligence in teaching IN the second place it will not be unprofitable to find out how often we read that this was done by the ancients within a weeks compass or how often the Fathers were wont to treat out of the Scripture to the people To which question I answer briefly and say that they buckled themselves to this work every day as occasion offered but especially on Lords Dayes on which they were not wanting twice to sustain this labour when they had liberty for persecution But because this through some mens prejudice may seem a thing hard to believe we will plead with the very testimonies of the gravest authors and will teach both by the grace of God out of their records In the first place they used to preach to the people every day which will appear to him that looks into their Treatises For how often do we meet with this phrase in the beginning of their Treatises Yesterday's Sermon Ambr. de Sacramentis l. 5. c. 1. Also l 3. c. 1. also Serm. 92. which he begins in the same manner Chrysostom thinks it necessary that a Bishop should preach every day and he shews the fruit of this diligence that by continuance in teaching the auditors minds might retain the Sermon Chrys de sacerdotio lib. 6. And what burden the grave Father imposed upon other mens shoulders in this business yet he declined it not himself through a Pharisaical austerity though it were hard to be born which his Sermons shew Ye made yesterday which had been the Devils Festival to be the Spirits Feast-day because ye received what we said to you with a great desire of mind c. Hom. de Lazar. Hom. 34. in Gen. he saith Ye learned yesterday the excellent modesty of the Patriarch Hom. 22. in Gen. thus he begins The reliques of yesterdayes table I set before you to day Such prefaces as these do frequently occurr in his Homilies Hom. 5. ad Populum Although I have spoken to you of this matter yesterday and the day before yesterday yet shall I not perswade you to it to day nor to norrow nor the next day after to morrow c. Hom. 13. ad Populum With the same beginning and like prefaces with which I begun yesterday and the day before yesterday I will also begin to day These and many others that may be observed in him do plainly shew that he performed the office of Treating out of Scripture every day to the people Greg. Nyss Orat. 2. de 40 Martyribus makes mention of the things he had spoken the day before to the people and in an Oration next after that he calls to their remembrance what he had declared yesterday Austin thus begins his second Sermon in Psalm 68. The later part of the Psalm upon which we spoke yesterday to your charity remains to be explained by me to day Tract 16. in Joh. he mentions Yesterdays labour and yesterdayes lesson Tract 18. in Johan Tract 21. He begins Tractat. 22. after this manner This dayes lesson out of the Gospel follows the Sermons that I repeated to you yesterday and the day before yesterday c. Cyprian by his daily Treating out of the Gospels endeavoured to encrease the saith and knowledge of his hearers Nicephorus affirms that Alexander comforted the Church daily with his Divine instructions Hist l. 8. c. 5. And thus much for the daily labours of the Doctors of the Church which they spent in the explication of Scripture whose diligence was so great over their flocks commended to their charge to feed them saithfully with the bread of life that they would not abstain from the continual labours of Treating They became not at that time lookers after their secular affairs relicta cathedra i. leaving the chair which thing was a grief to Cyprian De Lapsis sect 4. as afterwards they were or did they grow too rank with excessive stipends but as their chief charge was bounded in Doctrine so they thought not much to bestow their most diligent labour in this office though very toylsome and the more frequently and officiously they executed the charge of preaching to the people the greater honour had they from all good men according to the Apostles Canon 1 Tim. 5. 17. which Theodosius junior did piously

by the fifteenth Canon Conc. Laod. that none should sing in the Church besides certain that were chosen for singing the reason of which Canon is assigned by Baronius to be this Because saith he when the people and Clergy sung promiscuously through the unskilfulness of the singers it oft fell out that by the disordered sound of voices the diversity marred that harmonious singing which was congruous to the Churches dignity therefore it was prohibited the people in the Church that none should sing but those unto whom this work was assigned To confirm this conjecture he hath recourse to Chrysostom the same doth Binius Conc. T. 1. in Notis Conc. Laodic To me it is not manifest what was the true reason of ordaining the Laodicean Canon After the Laodicean Council the fore-observed testimonies have shewed us that it was an usual thing for the Christian people to sing with others in the Church but as for the place in Chrysostom cited by Baronius it brings no help at all to establish the conjecture of Baronius For in that place of which we have formerly heard in this Chapter St. Chrysost only blames that unseemly manner of singing which was borrowed from the Theatres Mimicks and Dancers and confisted of clamours which signified no certainty But he hinders not the people from the liberty of singing in the Church This none will deny that looks into the place of Chrysostom cited by Baronius When all is done saith he we forbid not jubilation the contrary whereto is affirmed by Baronius and his follower Binius but a voice that signifies nothing not the voice of praise but a rude voice of absurdity the vain and rash throwing up of the hands into the air stamping with the feet unseemly and effeminate songs which are the playes of them that sit idle in the Theatres and at Horse-races Thus Chrysostom which is far from the sense for which Baronius brought it Which doth also more evidently appear from the end of that Homily in which he speaks to his hearers that they would come to God with a calm and repressed voice and not lift up their hands in disorderly motions but present them to God both together Which things being well observed with what face can the Papists alledge Chrysostom for denying the people a liberty to sing in the Church Now from the premises it may easily be observed that the Fathers approved not of that which they call Broken Musick that consists rather in the noise of the voice than the fervour of the spirit as if from such Musick God neither got any praise or the Church profit Therefore passing over that they prescribed the Church simple singing It displeased Gregory the Great that those who were chosen to office of preaching and the holy Ministry should having that charge betake themselves to singing in a Synod at Rome held in the time of Mauritius Gregory would not have so much time taken up in singing and almost no place left for preaching Zonaras also teacheth that Readers in the Church ought rather to attend the care of singing than the reading of holy bookes To conclude I leave it for others to judge what to think of that Popish singing which is fitted to the exact measures of all kind of Musick since Cornelius Agrippa one of their own profession hath copiously enough painted out the liberty of Musick which they allow for setting out of hymns There is saith he at this day such a licentiousness of Musick in Churches that even a deal of bawdy songs on the Organs have equal place with the Canon of the Mass and they chaunt the Divine offices holy mysteries and prayers having hired a company of wanton Musicians with a great sum of money not to the Hearers understanding not to the Elevation of the Spirit hearken here you Papists that number your Psalms but love to bray them out like Asses without understanding them but for lecherous tickling not with mens voices but belluine clamours while the boyes whine the descant others bellow the tenor others bark the counterpoint others roar the treble others grunt the base and they make that many sounds may be heard but no words or sentences be understood but the authority of judgment is taken away both from the ears and mind Thus he who warrs with you in your tents De vanitate Scientiarum in the end of the sixteenth chapter in which he doth paint out to the life as they say the bawdry of Roman Musick in their holy mysteries well enough befitting the Babylonish whore and the incommodities thereof little agreeing to the holy worship of God And the like doth Polydor Virgil De inventione rerum lib. 6. c. 2. And these are the things which I had to mention of the two exercises of Religion comprehended under the Ministry of the Word and Prayer that were to be performed upon the Lords Day CHAP. XIII Administration of the Sacraments on the Lords Day THe third thing among the publick exercises of Religion wherein the observation of the Lords day was solemnized among the ancients follows viz. the administration of the Sacraments Which although not tied to the Lords day were administred on the Lords day the Scriptures bearing witness Acts 20. 7. the Disciples being gathered together on the first day of the week to break bread Paul preached to them c. where breaking of bread is not to be expounded of a domestick feast but of the H. Supper as we have shewn Book 1. chap. 2. For having continued his speech until midnight St. Paul took bread the comparing of ver 7. with 11. evinces this now the Disciples met not at that time of night to break their daily bread But we must make account that there was a solemn day proclaimed amongst them for celebrating the Holy Supper which should be more commodious than all the other and that was the first day in the week on which that place doth evidently enough conclude that the Church met together And the Apostle teaches that it met in the same place to eat the Lords Supper 1 Cor. 11. 20. Justin in the place above so often cited doth witness that the Eucharist or as Tertull lib. 2. ad Ux. cap. 4. the Lords Feast was wont to be administred by the Church on the Lords day So Chrys Hom. 18. in Act. Ap. Ambrose delivered to the Catechumeni whom he calls Competentes that is those that were instructed in the Christian faith suing for Baptism on the Lords day after the reading and Treatise the Symbol of the Church in the fonts which we understand of Baptism without which none were admitted to the Eucharist That the Sacraments were administred on the Lords day none doubts concerning the administration whereof I leave the prolix narration to be drawn out of the learned Commentaries of Divines of whom this age by the grace of God reapeth a fruitful crop who professedly handle common places of Divinity lest I should