as though God could not be offended with the delight of man which without any prejudice to Gods fear and honour to enjoy in fit time and place is no sin lest any one here should think so I will over and above add something that may make more for illustrating the genuine sense of the aforesaid prohibitions And in the first place this is worth our knowing that sights playes and conflicts were amongst the ancients under the same kind and in Tertullian there are reckoned four kinds of sights namely 1. Circi insania i. the folly of the Cirque 2. Theatri impudiciti◠i. the wantonness of the Theatre 3. Arenae atrocitas the cruelty of the Sand. 4. Xysti vanitas i. the vanity of the Xyst or wrastling-gallery In the Cirque four horses run striving one with another In the Theatres were acted Stage-playes and immodest Interludes were recited In the Sand were setting together wild Beasts and Fencers Lastly in the Wrastling galleries there were the praeludia of these Games while the Wrastlers were exercised in their Schools and the swiftness of the runners was tryed Whence the same Tertullian calls the founders and orderers of these sights Quadrigiarios Scenicos Xysticos Arenarios Whatever we meet with to be observed about them by the searchers of antiquity it is to be referred to these kinds of sights And all these are disallowed by the ancients especially by Tertullian and Cyprian in their books which they have set out purposely de spectaculis In which their Idolatrous original because at first amongst other superstitious rites they were instituted under the name of Religion and divers obscene provocations of lust flowing from them are recited and condemned But when the Emperours had embraced the Christian Faith it seems all other acts but the sights in the Cirque and Theatre were ceased and hence it was that the grave Fathers being haters of Games when they write against sights do not so much make mention of others as of these two and against them from which they judge that all Christians should withdraw they direct a sharp stile enough neither by their good will would they have any members of the Church at any time much less on the Lords day to be present at them This the books above cited de spectaculis do without me saying any thing abundantly testifie The holy and general Synod in Trulle forbids those Jesters as they are called and the sights of them and then the seeing of huntings and those dances that are acted in the Scene Neither is the time named by them on which they are prohibited but they say that the Synod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forbiddeth altogether and what is forbidden altogether is to be done at no time For as Zonaras expounds the Canon the Faithful are to lead their life by the prescript of Evangelical discipline and not remissly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. as becometh Saints All those things therefore by which the mind cannot be released by a necessary remission and whereupon immoderate laughters are provoked are by the decree of this Canon forbidden Now if in their judgment we must not at any time see the actions of Jesters or Scenical dancings much less must we on the Lords day which is expresly ordained by the Africanes in the Council of Carthage St. Chrysostom Cyril Ephrem Syrus Greg. Naz. and divers other Fathers have taught the same The sacred Emperours Leo Anthemius and others have decreed the same whose testimonies are formerly recited in this Chapter But although the truth of this be largely demonstrated yet so far is the vigour of Ecclesiastical discipline enervated and by the languishing whereof we are thrown down into so bad a condition that now not only an excuse but authority is given to vice Whereupon the same falls out in our age which did sometime in Cyprians there are not wanting fawning assertors and indulgent patrons of vices who give authority to vice These do as we said batter with a double Ram the aforesaid truth confirmed by so many illustrious testimonies of the ancients And they contend that worldly shows were forbidden of the Fathers only for two causes either because they were obscene in themselves and of their own nature and therefore never lawful or else because they were held at such a time as the publick meetings of the Church were celebrated according to them honest and sober dances as they speak notwithstanding the aforesaid Canons and Statutes especially after the Church-meetings are ended may safely be used How wise doth disputing arrogance think it self especially when it fears losing any thing of worldy joyes saith Tertullian This subtil wit if any where appears in this weak refuge Shall they who decree as Leo and Anthemius that dayes dedicated to the most High Majesty be occupied in no pleasures be believed that they would assign any place to them and although these pleasures afterwards in the same law be called obscene yet by virtue of what consequence can it be inferred that therefore some pleasures there are not obscene which are not prohibited by that decree This new and unheard of distinction of forbidden pleasures is to be left to the authors of it which was unknown to Leo and Anthemius when they decreed that the holiness of the day was to be violated by no pleasures and which Octavius in Minuc Felice confesses the Church was ignorant of while he answers Caecilius blaming the Christians for abstaining from sights and pomps which Caecilius then a heathen called honest pleasures Octavius confesses that Christians abstained from them Octavius a Christian takes those for evil pleasures which Caecilius a Heathen called honest This is to all men an argument that the Christians whose cause Octavius pleads against Caecilius did repute the pleasures of sights and pomps as evil and that for good cause since as the Greeks have a Proverb An ape is an ape although clad in purple by the pleasures of sights with what painting soever they be whited the Lords day is not to be violated Any may see that the pleasures of pomps or showes in the fore-mentioned decree of the Emperours are called obscene from the effect For they that follow them do usually fall into obscene manners And the word Obscenity is added by the Emperours not for the distinction but detestation of pleasures as when the Apostle 1 Pet. 4. 3. calls Idolatry abominable or if any one else should call Drunkenness detestable will any wise man thence conclude that there is a certain lawful use of Images or that some Drunkenness is not to be detested Nothing less St. Chrysostom wished that games and dances might altogether be left off of which he never speaks without highly detesting them in his mind and boldly condemns the very art of dancing which he that exerciseth if he be asked why omitting other arts he is employed in this he could not deny it to be dishonest and
But yet since it 's no casie thing to obliterate and wholly to eradicate the matter of that Law which commands us to set apart a whole day within the compass of a week and refer it for Spiritual Labour therefore that sly Adversaries by his Emissaries whose wit is ready and that have a mercenary tongue for colouring Impostures changing their opinion at pleasure with the inconstant Ecebolius at the first only desputes after his crafty manner whether such a time be ordained of God These men more boldly than truly acknowledge the authority of time to be received not from Gods but Mens constitution as though the Lords-Day were like the Holy-dayes which were commanded the Romans namely such as the Praetors according to their arbitrary power did proclaim And so its observation should depend upon the civil Magistrate and Churches authority These things thus being handled after these mens will and others not strenuously applying their minds to retard the speedy course of their enterprises reasons are found out with a little ado for errour is a fruitful thing by which men not very religious and observant of piety may at last rush upon the constant sanctification of this time with unwashen hands and feet as the Proverb is and tread it under feet as if it were only instituted of God not for the sake of any Spiritual work but carnal idleness These things courteous Reader have given me occasion more narrowly to search out both the Institution and Sanctification of this time namely whether first it could be shown from the Fountain of holy Writ from whence wise men know we must always judge what is to be defined of every Divine Truth and the ancient practise of the following Church which learned it from the Apostles any part of time weekly be destined to performe the holy exercises of Religion Secondly by what Authority that time is imposed upon the Church Divine or Humane Thirdly in what things the solemn sanctifying thereof consisteth Touching all which what may be shown from the foresaid Fountains the following pages will briefly without prejudice of others judging according to truth by the grace of God inform us These are I say the things of which I have purposed to treat God assisting which before I enter on some things remain of which the Reader studihus of truth is timely to be admonished First of all though there be none of any authority and name amongst the Professors of more pure Christianity who beareth not most clear testimony to the Lords Festival yet in no case must we expect that all things which chiefly make for the illustrating it can be demonstrated out of the papers of the most approved Fathers in one age Nor can any one of right be offended or wonder at this since the reverend authority of the Fathers especially in the controversies that unhappily sprang up in their age is to be attended in weighing whereof they have professedly and openly declared what their mind was but in other things which they have touched upon only by the bye they have not so roundly shewed their judgements Besides we know there is no point of Christian Religion the illustration whereof hath not more and more increased in the Church by progress of time to effect which the succeeding Church was enforced through a certain necessity for sometimes the foolish frowardness of adversaries and sometimes the lewdly-imployed manners of their own men have required this that diverse Canons about some heads of Religion the knowledge whereof formerly increased in the Church should be appointed I believe none will deny that the most profound mystery of the Holy Trinity was known to the Christian Church from its infancy yet in several Councils of the succeeding Church diverse Canons were ordained about it The Reverend Fathers in the Council of Nice ordain that our Lord Jesus Christ is not a Creature and this they did according to Pauls word In the Council of Constantinople all profess they did believe that the Holy Ghost is true God as co-essential to God both Father and the Son In the Council of Ephesus under the Emperor Theodosius the younger the Divinity of the Son is again concluded These mysteries were illustrated by these new constitutions and yet who will be so mad as for that cause to contend they were first then known to the Church when these new Canons were set forth about them which only the Holy Fathers ordained to obviate the frowardness of Hereticks that either denyed er adulterated the received Truth that the Divine verity which the former Church embraced being obscured and held down by the wicked artifices of adversaries might be restored to its ancient vigour But not onely the madness of Hereticks but sometimes also the inordinate manners of Christians have occasioned new Canons ordaining about things formerly known for it was an usual thing for the Fathers to inquire into the manners of those Churches that were commended to their care and when they observed that their Christian people were ensnared in errour or wandring from the path of truth or at least walking not uprightly according to the received rule of piety they straightway used new Canons as medicines congruous to both these evils and so in the Church as in the Commonwealth good Laws grew out of evil manners And although the things that were before ordained were abundantly sufficient to quench those errours newly sprung up or reform their lewd manners yet either the new breaking out of errour or dilating of manners not at all consonant to the holy light of the Gospel and creeping every way like leaven were stopped by the bar of new Canons But thereupon we must not think that the former Church was not bound to the truth which was by a Postliminium established with new sanctions or to manners reformed by their authority Which is easie to be observed in this business of the Lords Day The succeeding Church through the care of the best Emperours having obtained peace established divers things about the Lords Festival which are not now extant in the Doctors of the Primitive Church But who will say that the piety established by new Canons for observing that solemnity was not known to the former Christians whenas even in the Apostles age as it shall afterwards appear from the Scriptures the Lords Day was solemnly used for all the exercises of Religion in which the true manner of keeping it holy doth consist And the Fathers of the succeeding Church ordaining new Canons about its solemnity have not concealed this as is to be seen in the second Council at Matiscon Can. 1. in which they gravely study to set forth the Lords solemnity but to this they were moved by the rash custome of some as they say who exposed the Lords day to contempt In Concil Cabilon held about the year 664. caution is taken for prohibiting Country labours on that day which thing when the Fathers did ordain they confess they did
prophesie some things are revealed according to the Apostle whilst other sit by Yea men of every age studiously following after the known truth even while they diligently apply their ages to the study of the Scripture are blessed with a New-light of knowledge not observed by their Predecessors It sometimes also falleth out that some things may be revealed to men of inferiour condition which are hid to others of greater name and authority as may be seen in St. Paphnatius who being armed with the Divine authority of the Epistle to the Hebrews wherein it 's asserted that Marriage is honourable in all opposed in that famous Council of Nice the Bishops that ordained an excess of rigour or studiously endeavoured to prejudice the Church with an intolerable inconveniency of too severe a prescription yet all that famous convention of Holy Bishops Presbyters and Deacons yielded to Paphnatius his opinion Chrysostom gives leave to the weaker although the least to speak any thing that 's profitable even in the Church-assembly Moreover one and the same understanding at the same moment receiveth not all the sacred mysteries of Faith but the Holy Ghost the onely teacher of truth openeth to men their understanding at divers times And most commonly it happens that he that cannot have the first place for wisdome may have the second for modesty by retracting what he hath inconsiderately spoken Now as in the Expositions of other Scriptures there are more Masters when they judge diversly and contradictorily amongst themselves so it falleth out in the gloss of the foresaid Texts For some of them whereof the first and second do note that the offices of Religion are to be performed by the Christian Church on that day the third its name being supported by testimonies do piously and modestly defend the authority of the Lords day which others of them contend cannot be defended by those authorities The former of these opinions is more common and received of more both ancient and modern Divines Neither doth the latter want asserters of great authority in the Church Mr. Calvin of blessed memory in his Learned Commentaries so interprets that place Act. 20. 7. that it seems to bring little help to prove the Lords day solemnity Whose opinion I see divers do embrace whose temper I cannot enough wonder at in this because in this point they stifly-adhere to Learned Calvins opinion from which in other matters of Christian Faith they are altogether aliens and cry out that the vilest Comments of the Papists are far to be preferred to his elaborate Expositions which breath forth Piety and excellent Learning and whatever is approved by the judgment of that well exercised Divine Mr. Calvin they little esteem it and that because the most famous Calvin sometimes thought so Yet in this business they judge nothing ought to be approved but what forsooth seems good to Calvin When I consider these mens temper it comes into my mind what Theophilus sometime did to the Monks sirnamed Longi at whom he was displeased He conspired with the common sort of Monks who affirmed with Origen that God had an humane shape although he thought otherwise against those Friars Whence arose a great contention amongst the Monks who turned themselves to rail and not dispute So divers who matter not Mr. Calvins judgment do yet under a pretence of his authority studiously defend their own opinions to the end they might set by the ears those whom they observe to admire and love famous Calvin's judgment as reason requires in other things while some of them adhere to and others dissent from his opinion when yet in the mean time they value not Mr. Calvin a straw Whoever knows the Learned Calvin cannot but acknowledge him for a most stout maintainer of Gods truth by whose auspicious labours in this age through Gods mercy an admirable course hath been made to all excellency of Doctrine and Religion which might have perished had not he being stirred up by Gods grace as another Atlas upholden the ruinous affairs of the Church He was also a most earnest restorer of Christian liberty which with might and main pursued about the use of meats and dayes against the Papists and other adversaries of the truth And let none think it strange if upon the matter he find the same happen to him which does to the diligent Husbandman after that his good seed sprouts out in his field who perceiving Darnel and Tares while he goes about to root them out contrary to his purpose he plucks up some of the Wheat with the Tares Whilst that famous Divine observes the observation of the Jewish Sabbath to cease and that upon Apostolical authority he thought it congruous to truth to pronounce the Christian Church free from observing the Weekly Sabbath This opinion he manifested especially when he set himself against the unnecessary Festivals of the Papists from whose most grievous yoke he had an earnest desire to free the Church of Christ It will not be well taken for me to dissent from Calvin together with the Learned Beza Gallacius on Ex. 31. and Fajus Mr. Calvins most intimate Colleagues and other Divines of great name though it be done with never so great modesty and craving his pardon however I judge him worthy to be reckoned amongst our greatest Writers But I will come now to weigh the foresaid Texts whereof the first is in Act. 20. 7. where St. Luke sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon the first day of the week when the Disciples came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech until midnight Where the Church-assembly is as they say painted to the life by all its circumstances and first from the time then from the duties performed of the Church in that assembly concerning all which a double question is moved of some that seek a knot in a bulrush In the one whereof what Luke means by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. the first day of the week in the other they discuss what must be understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. breaking of bread In describing the Church of Troas first the time is noted namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where some interpret it not for the first but one day of the week as if Luke had signified nothing else by that phrase than that they met on a certain day of the week when St. Paul was there They eat according to the Proverb with very tender jaws to whom these dainties relish But with their leave what they say cannot agree with the genuine sense of that place For in that place Sabbatum must needs be taken either for the whole week as the Hebrews usually speak or for the last day in the week We must not understand it here in the latter sense because the Apostle abode at Troas only seven dayes Act. 20. 6 and in that space only one Sabbath properly so
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
no be bound by the Fourth Command in the Decalogue to sanctifie one day weekly Amongst equal estimates of things saith the foresaid Learned Divine it cannot but be without controversie that it is as well for Christians as Jews having finished their labours on the six dayes to sanctifie the seventh that with the Jews they acknowledge that they worship the most blessed and Almighty God the Maker of Heaven and Earth But although in this both Jew and Christian do agree that when they have spent six dayes in their labours on the seventh they should rest yet they differ amongst themselves in the determination or designation of the day destined to this holy rest For the Christians keep holy that day which to the Jews was the first in the week and call it the Lords day that they might prove themselves the servants of God who in the dawning of that day subdued the Devil that spiritual Pharaoh and redeemed his people from a spiritual servitude by raising up Jesus Christ our Lord from the dead who hath regenerated the Christian Church not unto a sublunary Canaan but unto a lively hope of an immortal inheritance preserved for us in the Heavens And that I may dispatch in a word The Christian by sanctifying the Lords day doth prosess that he is a Christian that is as St. Peter interprets it believes in hinâ— that raised up Christ from the dead Hence it easily appears that both Jews and Christians though the same day be not solemnized amongst them both were led by the same reason to sanctifie the seventh day which to the Jews might call to mind their liberty restored from Egypt and servitude of a worldly Pharaoh and to Christians from a spiritual Egypt and Pharaoh But lest any one should object unto me Christians might profess this by sanctifying the last day in the week I add moreover they could not do so by right for if the Christians should keep holy day after the manner of the Jews then they would declare that their spiritual Redemption was not yet perfected but yet did look for it especially whenas the Redemption of Israel out of Egypt by the Ministry of Moses was a type and pledge of our future and spiritual liberty by Christ and the inheritance of the earthly Canaan which those that were freed from Egyptian bondage did seek after prefigured a celestial inheritance which the redeemed by the holy Blood of Christ did look for Since therefore the shadow vanished when the body was present we must not believe in God foretelling future things by types and shadows but in him that hath most faithfully accomplished the truth according to the prophecies foretold by him So Austin against Faustus the Manichee It is not saith he a diverse doctrine but a different time it was one thing for these things that they must be foretold by figurative prophecies and another thing that they must now be fulfilled by the truth made manifest and accomplished As by an apt similitude Mr. D. G. illustrateth it There is saith he in all Nations the same law of all the Stars and the same motion although a great variety may arise from the difference of the Horizon whereupon it may be our day when it 's night with our Antipodes so the law of Nature is the same with us and the Jews yet in some things it admitteth of some mutation from the difference of the Horizon as I may say whilst they inhabited the old world and we the new that is the Sun of Righteousness on the seventh day came to their Meridian by Creation to ours on the eighth day by Christs Resurrection whence that which was a festival to them to us is none Although the Sabbath be translated to the Lords day yet for that reason its being a sign between God and his people is not taken away but translated to another day Neither is the thing changed that was signified by that sign but only the manner and circumstance of time and clearness of signification I will hasten therefore to demonstrate the cessation of celebrating the Sabbath after the Jewish manner and substitution of the Lords Day into its place both out of Scriptures and Fathers The holy writings of the Apostles do testifie that the observation of the Jewish Sabbath as well as other festivals in use amongst them is removed from off the Christians shoulders So St. Paul Col. 2. 16. Let no man therefore judge you in meat or in drink or in respect of an holy day or of the new moon or of the Sabbath dayes In that Chapter while the Apostle mentions various corruptions of the Sacred Religion which he teacheth will be profitable for the Church diligently to shun he reckons up three sorts of them the first whereof by false teachers was drawn from Philosophy the second from humane traditions the third from the rudiments of the world Now by the rudiments of the world he means the pedagogy of Moses out of which ver 16. he brings forth two corruptions to wit of the choice of meats prohibited by the Law and sanctifying of Festivals observed under the same Amongst the Jews there were divers Feasts some of great name and authorty celebrated yearly namely of the Passover Pentecost and Tabernacles and then besides these they celebrated their New Moons every Month and their Sabbath every week the Apostle affirms that all these Festivals which after a manner were the shadow of Christ to come and Christ their truth and body that is they did portend what afterwards were truly exhibited of Christ had their end when Christ was once come for when the body is come the shadow vanisheth Even as in the Emperours absence his image hath authority but when he is present hath not so these things also before the coming of the Lord in their time were to be observed but when he is come do want authority And therefore they that contend for observing the Sabbath after the Jewish manner do deny that Christ is come witness the blessed Apostle for gaping at the shadow they embrace not the body There was a time when they were to be trained up by the shadow but he that follows the shadow when the body is present is deceived Therefore from that place of the Apostle we must believe that the Jewish Sabbath of which he speaks under the number of a Multitude Sabbaths because it was celebrated every week and seldome do we meet with it in the singular number as before was observed is ceased by the coming of Christ or that Christ is not yet come The same Apostle sharply taxeth the Galatians for observing of days that having rejected the wholsom Doctrine of the Gospel they returned to the same beggarly Elements that is legal observations Gal. 4. 10. Ye observe saith he dayes and months and times and yeares Where according to Tertullian contra Marcion lib. 1. c. 20. Chrysostom Theodoret Primasius c. in Gal. 4. by dayes the Apostle understandeth
the Sabbaths of the Jews and by the names of Months New moons by years the computing of years according to the Jews The false Apostles did urge the Sabbath New moons and the other Feast dayes of the Jews because they were legal observations but the Apostle having pious bowels rolling within him doth seasonably admonish the Galatians that they should not yield to them in this business and so his labour in promulging the Gospel be in vain And to any that considers the circumstances of the Text it is a thing without controversie that the Apostle properly doth reprehend the Galatians because that after they had acknowledged and received the Doctrine of the Gospel in a Jewish manner to whom not only the day for the worship but also the celebration in its rest was of it self religious they had observed Feast dayes as if such a kind of observation were so necessary to the worship of God that by its neglect their salvation was in hazard Neither are the words of the Apostle so to be taken as if he only reprehended the Galatians for observing dayes on this ground that they might make a guess of the success of their actions as the Heathens did as St. Austin would have it Epist ad Januarium although in another place he interprets this place doubtfully Austin in Epist ad Cal. expounds it first of the Heathens custom and then of the Jews Also the Commentaries in Gal. attributed to Ambrose do interpret the place of the Apostle in the same manner but because the observation of dayes which was rejected of the Apostle was done according to those weak and beggarly elements Gal. 4. 9. i. e. as we said legal observations which the Galatians did seriously sue for being so taught of the false Apostles The sense of the Apostles words cannot be expounded according to the foresaid Fathers These sacred testimonies of the blessed Apostle do shew that the Jewish Sabbath was abrogated by Christs coming Nor do I dissent from the gravest Lights in the Churh in teaching the cessation thereof for with an-unanimous consent they do teach that the observation of the Jewish Sabbath is not to be imposed on Christians So Athanas Hom. de semente Homil. de Sab. Circumcis Cyprian would have the eighth day to be to the Christians what the Sabbath was which as he saith is as it were the Image of the Lords day August Ep. 118. c. 12. Ambros in Eph. 2. Chrysost in Cal. 1. Tertullian calls the Sabbath temporal which in time should cease Chrysostom confesses the same Hom. 12. ad Pop. Aug. l. 6. c. 4. contr Faust Manich. de Gen. ad literam lib. 4. c. 13. Hither also are to be referred other fore-cited testimonies of the Fathers which yield a testimony evident enough for the cessation of the Jewish Sabbath Now since these holy Fathers do assert that the precept of the Sabbath is not to be observed of Christians whether do they simply contend for abrogating the observation of the weekly Sabbath or only that it must not be kept on that manner and on the seventh day as the Sabbath was commanded the Jews Which is very worthy our consideration and the later seems to be intimated by the following examples Whereas the name is put upon the seventh day and the observation thereof ordained yet we saith Hilary do rejoyce on the eighth which is also the first the festival of the Sabbath being finished Therefore Hilary affirmeth not a simple abrogation but change of the Sabbath whose name we often meet with and the observation prescribed because he confesseth that Christians did observe the festival of the Sabbath though on the Sabbath day i. e. the seventh day from the Creation it was not done Tertullian while he disputeth that the Patriarchs did not acknowledge the use of the Jewish Sabbath yet he granteth the Sabbath which he calls eternal that is it was before the Law and must last when it ceaseth for no where doth Tertullian deny the sanctification of the seventh day from the Creation which the Jewes do assert St. Austin contr Faust Manich. whilst he teacheth that the Sabbath and Circumcision were figures saith it is no diverse doctrine namely ours from that of the Jews about the observation of the Sabbath but a different time it was one thing for these things that they must be foretold by figurative prophecies and another thing that they now must be fulfilled by the truth made manifest and accomplished Where Augustine confesseth that both the Jews and Christians observation of the Sabbath is grounded upon the same foundations of Doctrine though the same consideration of time be had amongst both Yea in another place he acknowledgeth that the command of the Sabbaths observation was more enjoyned to us than the Jews The 251 Sermon in August de tempore saith also that the glory of the Sabbath is transferred upon the Lords day that is the positive determination of the seventh day is changed which yet he affirmeth not is abolished For where there is only a mutation of a thing there is not an utter destruction of it Therefore according to the author of that Sermon the Law of the Sabbath is not vanished and made void so that by it we are not obliged to observe any Sabbath Origen grants that every holy and just man ought to observe the Sabbath's festival and he shews how this must be done neither doth he yet speak of that spiritual Sabbath of which we meet with frequent mention in the Fathers but of the Christian Sabbath which now is succeeded into place of the former Sabbath which he shews by the works that are to be done on that day Leaving therefore saith he the Judaical observations of the Sabbath let us see how the Christian ought to observe the Sabbath On the Sabbath day he speaks of the Lords day under that name he ought not to work any of all the worlds actions If therefore thou ceasest from all thy secular works and doest no worldly thing but attendest on spiritual works goest to the Church hearest godly Lectures and Treatises lookest not after present and visible things but at invisible and things future this is the observation of the Christian Sabbath This shews that Origen speaks of the Sabbath as it is to be observed of Christians and not of the spiritual Sabbath or else Christians all their dayes ought not to be troubled with their secular labours which Origen never thought on Athanasius saith that he observed the Sabbath day not as they in the first age Now what else meaneth the observation of the Sabbath in Athanasius but keeping it holy day by vertue of the command in the Decalogue about the Sabbath The image of the Lords day according to Cyprian went before in the Sabbath Whereby he infinuateth that the Lords day is to us what the Sabbath was to the Jews whose place it now supplieth in the
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
Festival namely Christ whom he tells us translated the Sabbath day into the Lords and then denies that the Church of her self or by her own authority did ordain that translation for saith he we set not light by the Sabbath of our selves Therefore Athanasius being Judge it appears that the Church doth not of her self but by the authority of Christ whereby the Lords day was ordained observe its solemnity and honour it as he else where speaketh And let it move no body that while he expresseth the honour wherewith the Church honoureth it he doth not speak in that manner of its institution as of the Sabbath of which when he speaks he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God hath commanded but when he mentions the Lords day he only saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we hnour the Lords day Nor doth he say that this honour is given of the Church to the Lords day by authority of any Divine precept Let this I say move no body as if Athanasius had acknowledged the institution of this solemnity to be received from the Churches ordination and not Christs for if this grave Prelate had so meant it he would have contradicted himself as appeareth out of the place forecited Homil de sement in which he plainly acknowledgeth not the Church but the Lord to be the author of the Lords day neither can any thing else be inferred from that later phrase which Athanasius useth When Subjects do openly profess that they with all honour do honour their own Kings and Magistrates shall not I therefore conclude that they are not obliged by Divine authority to this duty No verily but the Subjects perform this to their Princes with a most ready will because by Divine Law and authority they are bound to perform this duty So Christians honour the Lords day because the Divine institution of this Festival by Christ which Athanasius makes mention of in the same place requires this by right of them Chrysostom in the often fore-cited place acknowledges God to be the author of instituting one day in the week to be set apart for spiritual work When Eusebius gathers divers arguments to demonstrate the Divine power of Christ above all the Heroes of the Heathens amongst the rest he adds this Who saith he meaning what God of the Heathen or Heroes hath prescribed to all the inhabitants of the whole world whether they be on land or sea that meeting weekly on one day they should celebrate the Lords Festival and ordain that as they fed their bodies with food so they should refresh their Souls with divine instructions Therefore in Eusebius's judgment the solemnity of this day is ascribed to Christs institution And Leo acknowledges this solemnity to be received from the Holy Ghost and Apostles ordained by him Augustine confesses that the Lords day was consecrated by Christs Resurrection where he intimateth that the Church did not only take occasion from the Resurrection of Christ to celebrate this solemnity on that day but that the very Resurrection of Christ did administer it unto Christians and if the Resurrection of Christ hath consecrated the Lords day which he confesses as well in this place as elsewhere Serm. 15. de verbis Apostoli then Christ and no other is to be reputed for the author of its institution for his Resurrection hath consecrated that day and since that time he began to have his festival Moreover if Augustine had not believed that God was the author of this Festival by what right could he have derided Urbicus speaking after this manner as if there were one Lord of the Sabbath and another of the Lords day if he had not esteemed him for the author of the Lords day who was author of the Sabbath the contrary whereof he thought Urbicus judged Augustine would never have blamed him for that which yet the premises do testifie he did And he that shall look over that Epistle shall see that he in round words doth acknowledge that there is one Lord of the Sabbath and Lords day pag. 389. He adds It was made the Lords Day through Christ pag. 383. And while that Learned Father renders a reason why it is called the Lords day he assigns this because saith he the Lord made it And how since he is the author of all dayes yet may be said especially to make that we have before chap. 4. out of Augustin himself explained And after Augustin the Fathers in Concil Forojubensi have also explained this The Lord hath sanctified it by the glorious Resurrection of Jesus Christ What needs more It 's enough to point at briefly the Divine institution of this day and these things manifest enough do suffice in a matter smelling of Piety Therefore as Basil the Great sometime concluded his Sermon of the perpetual virginity of the blessed Virgin These reasons saith he we think are sufficient because Christian ears cannot endure the contrary so also we being content with these testimonies which although few in number are yet we trust of great authority with equal estimators of things we will add no more And though many badges of this day have thus far been observed as that Christ rose again on that day Luke 24. 6. on that oftener than once he appeared to his Disciples Joh. 20. 19 26. on that day the Apostles taught and administred the Sacraments Act. 20. 7. on that day John received a Divine Revelation Rev. 1. 10. I could also reckon up others mentioned by divers as on this day the world received its beginning on this by the Resurrection of Christ both death received its destruction and life its beginning on this the Apostles took up thetrumpet of the Gospel to preach to all nations on this lastly the Holy Ghost came down from the Lord on the Apostles More badges are also extant in Austin of the Lords Day Serm. 154. de Tempore And others relate that other Miracles were done on that day These are indeed great badges but because amongst certain some of these are reckoned for uncertain they are not proper enough in their judgment to demonstrate the truth only whereas at every perfect period of time the very Heathens do testifie that certain festival dayes were to be celebrated for some eminent benefits of God conserred upon us and when any thing eminent was ordained of God it was done in honour of this day the reason of whose observation arises not from the foresaid prerogatives but is founded in the authority of God the institutor I am more easily induced to believe with the ancients its solemnity was instituted of God Here I could out of the Fathers tell you the punishments of some that violated the solemnity of the Lords Day In Concil Parisiensi so we read Many of us by the sight of our own countrey men and many of us by the relation of others have been informed that certain men exercising on this day their
on that day and thinks it is to be honoured with Divine Worship for the day which is called the Lords day is by right to be dedicated to the Lord. Constantine the Great about the year 300 ordained that all the Subjects of the Roman Empire should on those dayes called by our Saviours name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. rest from all work So Sozomen lib. 1. cap. 8. Divers passages occurr amongst the ancients which shew that no earthly labour for the sake of gain is to be undertaken on that day which would be needless to run over severally since the premises demonstrate the truth to all that reject it not But lest any should be deceived in Can. 29. of the Council of Laodicea held before Constantines time I will add something to illustrate the true meaning thereof In which Christians are commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that honouring the Lords day they should rest if they can as Christians By which exception if they can Zonaras on Can. 29. Conc. Laodic thinks that labour on the Lords day was prohibited all Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except the Husbandmans works to whom the civil Law grants an indulgence Whose opinion the patrons of labouring on that day do follow But in this doubtless Zonaras derives them and they others who adhere to his gloss For first the very words of the Canon shew that Christians as Christians ought on that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rest whence it appears that labour on the Lords day is unlawful to Christians Now the exception which the Canon mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they can ought rather to be understood with a respect had to the time in which the Council was gathered than to performing namely of harvest labours For the Council was assembled before Constantine the Great entred upon the Empire at what time the inseriour sort of Christians were compelled by their heathen Lords to whom they were subject and not of their own minds to perform worldly works on that day as on others as a long time after that Council was congregated the Christians were forced to sit and see the playes for remedy whereof the Africans ordain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no Christian should be forced to those playes For their sakes therefore who were forced to labour by others was that exception added by the Laodicean Fathers not that labours used on that day were approved by them but because of those that were in bondage to others and by their severe authority or impetuousness compelled to undergo them on the Lords dayes I say for the comfort of these they put in this exception if any contrary to their minds were forced by others to do so Although divers that were stronger in the faith rather died for it than that they would any wayes violate the Lords day as formerly we heard out of Baronius under the reign of Dioclesian And that this which we have brought is the genuine sense of the Laodicean Canon divers authorities of Fathers before the Council of Laodicea wherein Christians are prohibited earthly labours do shew neither can there from thence any in this our age in which all God be thanked have given up their name to Christ take a pretence to defend the using of worldly labour on the Lords day since now it is the fashion as well of Masters as servants to rest from their labours on that day And secondly that Civil Law on whose authority Zonaras exposition depends was made by Constantine of which briefly anon wherein the countrey men had liberty freely to attend their countrey labours on the Lords day Now the Laodicean Fathers being gathered before the first Council of Nice could have no respect unto a law made some time after the meeting of their Council but are to be understood as I said according to the condition of that age in which the Christians although they of themselves rested from labours were by others compelled that had not yet embraced the Christian faith to undergo them In the second Council of Matiscon Can. 1. about the year 588. it is ordained that none give themselves to labours as on private dayes as they speak for this is in a rash manner to give up the Lords day to contempt But the words of the Canon come a little more narrowly to be examined lest at the first sight the Reader be imposed upon through some mens perverse interpretation of them First the Fathers ordain that if any have a Church near him that he betake himself thither These words are not so to be expounded as if none were bound to be present at Church-meetings but those that had neighbouring Churches at hand from which they that lived farther off might at their pleasure be absent He that will attentively read the beginning of that Canon will not say that this was the sense of the Bishops in that Council who had it put upon them by King Guntheramnus's command that by all means they could they look to that the Christian people should not in a rash manner give up the Lords day to contempt and therefore the Bishops admonished all Christians in this matter from which admonition they neither exempt Lawyers nor Countrey men nor the Clergy or Monks as the words of the Canon do shew And when Guntheramnus required it of them that the body of all the people should assemble on that day to exercise their devotion he decrees that those who set at nought this admonition should by right be corrected with canonical severity or the punishment of the Law If therefore he by his own authority according to the vigor of the Bishops decree allowed none a liberty to be absent from Church assemblies none can interpret the aforesaid words of the Canon as if only those that are near to Churches were bound to be present at them since all as well near as far off are bound by one and the same law when therefore they say if any have a Church near him it is the same with Let all go to the Church as afterwards in Concil Foroju Can. 13. Secondly Let none wonder that the Matiscon Fathers reciting the exercises of the L. Day in that Canon do there only make mention of Prayers Hymns as if there were no other exercises of piety besides Prayers and singing of Psalms to attend on that day for afterwards in the same Council they have ordained something of the Sacraments Can. 6. And Guntheramnus doth faithfully charge his Bishops that by frequent preaching they study to amend the people by Gods providence committed to their charge Therefore they declare that no offices of piety be pretermitted on that day Nor do they define those things only for the exercises of Hymns or Prayers but peradventure they mention hymns and prayers because they direct the Canon to the people whose part it was to attend these offices and celebrate the same and not to preach the Word Thirdly The
every week and a fit place now we find that the Lords day was destined to keep them on and that while the Apostles were living and faithfully discharging the ministry committed to them of the Lord. For on no day was there wont to be a more solemn and frequented convention of the people in the Church to hear Sermons and partake of the holy Communion than on the Lords day and this we have proved in the two first chapters of the precedent book to be a very ancient custome The Church therefore as saith Isychius hath sequestred the Lords day for Divine conventions in which the Worship of God was religiously celebrated for the dispatching whereof the Christians met together as often as they could commodiously Yet this must be marked of him that observes the meetings of the Church that there is a rehearsal made of more meetings which were kept by the later than the former Church on the Lords day by Historians and others that treat of them not because the former Church if it could for the daily persecutions it met with did not so often hold their meeting especially whenas we see that the first Christians did sharply contend in Book 1. ch 5. about sanctifying the whole day but because it being hindred with the cruel flames of persecutions did meet as often as occasion did occurr but the following Christians were at liberty to meet oftner under the Christian Emperours and therefore we read that they met twice upon the Lords day in the former meeting whereof they begun the day and with the other they ended the day and upon that reason they afterwards called the one their Matins and the other their Vespers But what and how many hours were spent at both of these conventions is not well known because there was not the same manner of meeting every where but according to the necessity and profit of the Church they held their meetings on the night and day The Apostle taught the Ephesians both night and day Act. 20. 32. At Troas he continued his Sermon till midnight Act. 20. The Corinthians met in the evening 2 Cor. 11. for about supper time or after they were gathered together But as I said necessity commanded their night-meetings because the Christians being moved with the fear of Tyrants could not safely meet on the day time The Christians of the following age retaining their night-meetings as also many other things out of which an huge heap of superstitious rites flowed by which the clear face of truth breaking out of darkness was filthily darkened called them Vigils and turned them into the Fasts of the night which went before the Holy day in which sometimes they continued till midnight witness Hierom in Parab Virgin And sometimes they began their meeting at mid-night So it appears out of Basil who performed an office in another Church before he came to some other that were met at mid-night and waited for his coming But at this day because of the wickedness committed in these nocturnal Vigils Bellarmine thinketh they are justly abrogated Bellarm. de cultu sanctorum lib. 3. cap. ult Tertullian amongst others makes mention of night-meetings lib. 2. ad uxorem c. 4. at which he saith that an Heathen husband did not willingly suffer his Christian wife to be present Souldiers at the command of Constantine the Arrian Emperour came to apprehend St. Athanasius while the people were keeping a meeting in the night with him Theodor. Hist l. 2. c. 13. There are testimonies also extant of meetings before day which are to be reckoned with them of the night Tertul. de corona milit cap. 3. and the Epistle of Plinius Secundus ad Trajan mentions them apud Tertull Passing by the meetings which were in the night and before day we will enquire of those that were kept on the day where assoon as the Church had obtained peace by the authority of the great Emperours we shall find that they held their ordinary meetings for the exercise of Gods worship on the day time and for that end some certain hours of the day were destined for performance of the publick offices of Religion For the religious Fathers did with great care provide that they should neither weary themselves nor the people committed to their care with continual labours in setting all care of refreshing themselves aside And they judged it more advised to teach often than long they therefore selected some hours out of the whole day for publick assemblies Julian the Apostate is reported that he ordered the Greeks to live after the same manner as did the Christians and therefore amongst other things he ordains that certain prayers for certain hours and dayes after the custome of the Church should be selected Niceph. Hist. 10. c. 21. which he would never have done if it had not been a familiar thing with the Church after whose rule he laboured to regulate the Heathen to select certain hours of the day for this peculiar use But on what dayes or what houres of the day prayers were made by the Church unto God Nicephorus adds not only he tells us that certain hours were select for this office Athanasius witnesseth that the Arrians who raged against the Orthodox even as they were met on the Lords day being guarded with a company of Souldiers found but a few together for many of them were gone home for the hour of the day that is after the assembly was ended which the Church observed at stated hours or as Tertullian speaks after the solemnities were done and the people dismissed But neither Athanasius nor Tertullian do assign the hours at which the Church met Ambrose mentions the morning hours at which the people met lib. 5. Ep. 33. where what was read on t of Psal 78. The Gentiles are come into Gods inheritance he afterwards calls his hearers to mind for the morning hours Zeno also Bishop of Majuma although he was well struck in age yet was he alwayes present at the morning hymns and the other holy service or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless hindred by sickness The Eucharist was administred at their morning meetings which appears out of Cyprian while he disallows the custome of those that in the morning only offered water lest they should smell of wine for which cause he calls that the morning sacrifice In their morning assemblies they sung the 63 Psalm to God Witness Clement Constitut Apost lib. 2. cap. 59. The morning meetings were kept about nine of the clock Therefore in Conc. Laodic it is ordained that the publick service should be performed at nine of the clock and at their Vespers And these solemn assemblies broke up about noon as witnesseth Chrysost Orat. de Philogonio The Church also met in the Evening For they had hymns appointed as well for the evening as morning meetings Niceph. Hist l. 12. c. 47. Clemen Constitut Apost lib. 20. c. 59. The Bishops
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
suffering men to worship the immortal Gods per transitum but perswading them to undertake that with a prepared mind And therefore when the Emperour was conversant about sooth-saying and sacrifices some cryed aloud Hoc age i. e. be attentive or set thy mind on this thing only which saying did prepare as many as were present at sacrifices to attend them with a devout mind for in sacred things we must not labour in transcursu quasi lightly as it were and passing by But those whose minds are illuminated with the happy light of Scripture have more perspicuously observed the truth in this point therefore the people of Christ are perswaded to attend Prayer with the whole heart having cast aside all carnal and worldly cogitations and that the mind should think of nothing at that time but what it prayed for only and for this end the Priest having premised a Preface to the Prayer did prepare the minds of the Brethren by saying SURSUM CORDA i. up with your hearts and when the people answered HABEMUS AD DOMINUM i. have up or we have them for the Lord they were put in mind that they ought to think of nothing else but the Lord. And this was the general preparation wherewith the minds of the people were excited to all the duties of Religion and by hearing thereof they were prepared to more ardent Prayer In the third place the peoples minds being thus excited to pray this is worth our consideration that of all those who were present together there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. one common Prayer which they uttered with one mind and sincere faith in Jesus So Ignatius in his Epistle ad Magnesianos Clemens Alexandrinus also saith the multitude of them that prayed had as it were one common voice and one mind Athanasius wished for this Apol. ad Imperatorem Constantium that all might make one and the same voice without a discord Cyprian de Oratione Dominica acknowledges that in the Church there was a common and publick prayer He adds that the Apostles Acts 1. 14. continued with one accord in Prayer when they declared the instancy and concord of their prayer For Prayer being conceived of more the more easie entrance is made unto God according to that of Matth. 18. 19. Nor need any to wonder that there was one and the same Prayer of the whole Church being assembled since there ought to be but one voice in the Church he that readeth speaketh alone and he that is the Bishop sitteth silent in the mean time and he that singeth singeth alone and when all sing together the voice is uttered as by one mouth and he that preaches to the people preacheth alone saith Chrysostom Also HomiÌ„l 18. in 2 Cor. he saith Common Prayers were made by the Priest and others and all made one Prayer Fourthly they prayed as the Holy Ghost suggested to them sive mâ—â—itore quia de pectore orabant i. they prayed without a monitor because out of their heart that is to say the Holy Ghost shewed them the way to conceive Prayers in a pious manner and by his instinct they prayed without any other monitor After the offering of bread and wine allayed with water the Praefectus put up prayers and giving of thanks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. as well as he could If he prayed as well as he could for his might then it seems he did not read prescribed forms of Prayer to the bare reading whereof there was no need of such a labour Justin Martyr ap 2. Neither could it be otherwise because upon a new occasion offered forth with new Prayers were required answering to that occasion and for this cause they could not be alwayes the same Tertullian as his manner is teacheth this elegantly There are saith he some things which may be prayed for according to the circumstance of every one first premising the lawful and ordinary Prayer he speaks of the Lords Prayer as a foundation A liberty of accidents a liberty for desires to be put out into occasional prayers Christians have liberty in Tertullians opinion to put up Prayers to God pro re nata which are formed according to the form of Prayer prescribed by Christ So St. Austin Ep. 121. ad Probam saith that we may beg for the same things in these or other words but we are not to pray for other things that is to say Men may use other words in Prayer than what Christ used in the Prayer which he prescribed the Church but the mind ought not to be intent in praying for other things than what Christ hath declared to us in that Prayer Moreover the Bishops were sometimes to commend to God in Prayer those things which the people desired them and for this cause they could not alwayes use the same Prayers because new occasions as I aid required new Prayers Especially since t was for them Chrysostom being witness to pray unto God that he might divert the evils that hung over every one And therefore since the same evils did not alwayes occurr the Bishops alwayes prayed as the state of the people commended to their cure did require In the first place therefore Prayers were used according to the quality of the time men having their minds disposed by the Holy Ghost to pray devoutly But afterwards when through the Devils subtilty divers errours in Religion crept in in process of time it sell out that prayers were by some brought in contrary to the Faith or as St. Austin speaketh some spake in their Prayers contrary to the rule of Faith the Church providing for this errour used a threefold remedy and in the first place they provided that it should be lawful for none to compose Forms of Prayer at their pleasure which they used in the publick assemblies but the same as Zonaras interprets it those that were daily used should be retained in every meeting So Conc. Laodic Can. 18. Secondly it was ordained that they should conferr with the more able Brethren about the Prayers which they used in their Assemblies It was so provided in the third Council of Carthage Can 23. ◠〈…〉 it was defined that no requests or prayers should be used in the Church but those which were approved by a Synod Conc. Milevit 2. Can. 12. lest any thing should be composed against the Faith either through ignorance or less care We meet with mention of both remedies namely the second and third in Concilio Africano Can. 70. T. 1. But it is a question whether in the aforesaid African Canons the Reverend Fathers do speak of set Forms of Prayers in publick Liturgies or of the Prayers which he that was to treat out of Scripture which was a common thing with Treaters as Can. 40. we have heard out of the Fathers did conceive at that time he came forth to speak at Some men of great account think that they meant the former