them out furnished with special authority to gather the Church to lay whose foundations belong to the Apostolical dignity out of the promiscuous multitude of all nations and so they were sent out by Christ to all Nations without any exception for which cause when a Church was planted in any part of the world whither they came they fixed not but removed some other way Thirdly They were endued with that abundance of Grace of the Holy Ghost for the Ministry committed to them by the Lord that they preached the truth of the Gospel infallibly I know sayes Hierom how to esteem of the Apostles in one manner of other Doctors after another that those alwayes taught the truth these in some things did erre as men Whence the Doctrine commended to the Church by the Apostles was alwayes accounted for the rule and Canon of all Christian Religion Fourthly The Apostles at the beginning of the Church by the visible sign of imposition of hands conferred the gifts of the Holy Ghost upon others that were instructed of them in the Doctrine of the Gospel and they were endued with divers other gifts of Miracles by which their call was rendred clear both to themselves and others Matth. 10. 8. And these are the signs by which the blessed Apostle teaches us that he had executed the office of a true Apostle in the Church of Corinth 1 Cor. 12. 2. Deservedly for these causes were they that were elected to the honourable state of Apostolical dignity preferred to other Ministers of the Church not only in the chief eminency of Order but of Power and hence it was that all questions respecting the affairs of the whole Church were propounded to be discussed by the Apostles whom all the Churches consulted in doubtful cases as may be seen Acts 15. 2. 1 Cor. 7. 1. and whatever they determined the whole Church every where embraced which made a conscience of departing a fingers breadth from those things that were committed to them by the Apostles If therefore the solemnity of the Lords Day was celebrated while the Apostles were living which the Scriptures testifie was done as we have seen chap. 2. it must of right chiefly be imputed to their ordination otherwise without doubt the Universal Church had not followed it Baronius thinks that all who are well in their wiâ—â— will say that since it is found that it was done in the Apostles times it could not be ordained and commanded to be kept of any other but of themselves Neither is any thing worthy consideration brought to the contrary except it be because the Blessed Apostles have left no singular command with the Church for the observation of this day although he that shall attend their practise may lawfully deny this since their example and practise hath the force of a precept But who will deny that some things were instituted of the Apostles in the Church whose use while they were alive I pass not for Traditions introduced into the Church when the Apostles were dead was grown out with the primitive Christians of whose first institution or necessary continuation afterwards no precept is extant in the Scriptures yet who will be bold to extenuate the authority of these commands or will affirm that the Church at this day is not obliged to observe them because their observation being mentioned in Scripture is as it were a command by vertue whereof the Church is bound to continue them The thing will be more plain by examples The Apostles ordained Deacons Act. 6. and Elders in every Church Act. 14. 23. In the Ordinations of all Ministers imposition of hands was used but where is there extant an express commanâ— from Christ for perpetuating the ordination of those the institution of these or for the use of this ceremony yet none doubts but that the Apostles in performing of these were acted by a Divine instinct of the Spirit and that the Church at this day is bound to them by vertue of Apostolical institution But that I may briefly shew that the blessed Apostles and no others were the authors of this solemnity that which follows may suffice If it were observed while they were yet living which the Scriptures do evidently enough manifest it is deservedly to be ascribed to their ordaining it for it was either instituted by them and their authority or by some other Doctors of the Church without their consent a third way is not given the latter whereof is absurd and never to be admitted of any exercised in the Christian Faith because the Apostolical authority as formerly we have abundantly enough shewn was supreme in the Church it belonged to them to declare to the Christian flock what was best to be done in all things and not to the Church to prescribe them Statutes and Laws Why therefore did it not appertain to the Apostles the faithful founders of the Church amongst other things to commend this also to the Church and not to the Church to prescribe it the blessed Apostles Moreover the general consent of all Churches in celebrating this festival evinceth the same otherwise they had dissented from one another as in other observations not received from the Apostles but observed for a time by the succeeding Church as in the Feast of the Passover in observing Fasts c. so doubtless it would have happened in celebrating the Lords Day if by Divine authority received from the Apostles its observation had not been used amongst the Christians Thirdly if the Christian Church had ordained that day to be celebrated without the advice of the Apostles either those that turned Christians from Jews or Gentiles had done this but not those to whom the cessation of their old Sabbath was not known but by the Apostles much less would they attempt to do this by themselves or on their own authority Neither will any wise man think that those whom the Apostles invited from Heathenism to embrace the Christian faith were the authors of this Festival because it is not usual with them to Sabbatize after the manner of the Church unless so far as they were instructed to it by the Apostles Fourthly if the Holy Apostles by authority committed to them from Christ had not instituted the Lords Day but had left its observation free to the judgment of the Church then we might on good reason have called the Church the Queen of the Sabbath which yet is a very clear argument of Christs Divinity as the Learned Dr. Paraeus piously for none is Lord of the Sabbath but he that hath instituted the Sabbath c. The Sabbath is of the Lord they God Lastly if its authority did depend upon the Churches institution then it may by it be again abolished when it shall think good but this was never hitherto since Christs ascension attempted because the Lords day being taken away the publick worship of God must of necessity fall Since therefore the observation of the Lords day was used while the Apostles were
Gentes Parisiis 1605. Athanasius Graeco Latin ex officina Commetiana 1601. Athenaeus Lat. Lugduni 1583. Augustinus Basileae 1556. B Baronii Cardin. Annales Moguntiae 1691. Basilius Mag. Graece Basileae 1551. Basil Magn. Lat. Basileae 1565. Bellarmini Cardin. Controv. Coloniae 1620. Bernardus Antuerpiae 1616. Bibliotheca Patrum Parisiis 1614. C Canones Ecclesiae Afric per Justellum Parisiis 1614. Casauboni exercit in Baron Annal. Francof 1615. Centuriae Magdeburgicae Basilae 1624. Chrysostomus Graece Londini Chrysostomus Latine Basileae 1530. Clement Constitut Graeco-Latin Parisiis 1618. Clemens Alex. Graeco-Lat Lugduni 1616. Conciliorum Tomi per Severinum Binium Coloniae 1606. Corpus Juris civilis Genevae 1626. Cyprianus apud Joannem le Preux 1593. Cyrillus Alexandrinus Lat. Paris 1615. D Damascenus Graeco-Lat Paris 1575. Dionysius Areopagita Graeco-Lat Paris 1625. E Epiphanius Graece Basileae Epiphanius Latine Coloniae 1617. Eusebii hist Graeco-Lat Colo. Allobrogum 1612. Eusebius de praep Evangel Lat. Paris 1534. Examen Concil Trident. per Chemnit Francof 1599. F Flavius Josephus Lat. Colo. Agripin 1693. G Gratiani Corpus Jur. Canon Paris 1507. Greg. Nazianz. Graec. Basileae 1550. Greg. Nazianz. Lat. Basileae 1671. Greg. Nyssenus Lat. Basil 1571. Greg. Magnus Paris 1518. Galatinus apud haered Andreae Wecheli c. 1603. Gelasius de artis Concil Nicaeni Paris per Marcellum H Hieronymus Basiliae 1526. Hilarius Basileae 1560. Hist Ecclasiasticae Scriptores Graec-Lat Colo. Allobr 1612. Hist Ecclestiastica Tripart Parisiis 1574. I Ignatius Graeco-Lat Genevae 1623. Iâ—enaeus Basileae 1572. Isidori Pelus Epist Graeco-Lat Parisiis 1585. Isychius Parisiis 1584. L Lactantius Basileae 1563. M Macrobius Lugduni 1628. Minutii Felicis â—ctâ—avius Paris 1605. Mortonii Apologia Londini 1605. N Nicephori Historia Paris 1576. Nomocanon Phothii Paris 1615. O Origenes Basileae 1572. Optatus apud Commelinum 1599. P Philo Judae Graec-Lat Colo. Allobrogum 1613. Plutarchi vitae Lat. Basileae 1558. Plutarchi Moralia Lat. Basil 1570. Platina de R. Pontificum vitis Colon. 1600. Primafius in Epistolas Lugduni 1537. R Ruffinus Parisiis 1580. Rivetus in Decalogum Leidae T Tertullianus Antuerpiae 1584. Theodoret. Lat. Colon. Agripp 1527. Theodoreti Questiones Graece Paris 1558. Z Zonaras in Concilia Graeco-Lat Parisiis 1618. The Lords Day The first day of every week is to be sanctified in the exercises of Religion whose institution is Divine Sanctification consisteth in ceasing from worldly matters A. attending on Divine Worship B. A. Therefore not to be profaned by gainful labour or by Surfeiting Sports B. Here the duties of Religion are of right publick private C. in every Chur. meeting as namely the Ministry of the Word in and Prayer Singing Psalms Administration of the Sacraments reading expounding of Scripture C. When the faithful were dismissed from the publick Assembly in contemplating of the works of God Eternal Life or in meditating discoursing of what they had heard comforting the weaker relieving the poorer brethren A PREFACE TO THE READER In which is propounded first the scope of this Treatise Secondly is shewn why we meet with more things about the duties of the Lords Day in the latter than in former Councils Thirdly how far the Church at this day may be obliged by the authorities of Provincial Councils ordaining these dayes although some things of smaller value be put amongst their Canons THat old Serpent the perpetual hater of Divine truth and true piety hath busied himself to remove every stone since the first promulgation of the Holy Gospel that he might turn aside the minds of men bewitched with an impure hatred of light and godliness from a sincere love to the same Therefore having stirred up a terrible flame of persecution he hath sometimes disheartened the favourers of the Gospel from all affection to godliness by most crafty means to hinder the happy progress of Gods Word sometimes by the diligent care of pious Princes ihis unhappy flame of persecution being quenched he hath not feared either to set together by the ears the very Professors of Religion not attentively enough observing his tricks and snares or shamefully to alienate them mens minds being inclined to lust and a too great love of this present world from the holy practice of godliness and from all exercise of true Religion But this in vain For so long as a door is open to hear Gods Word at a time solemnly observed for the publick Worship of God and the private practice of Godliness not neglected through the Divine Providence it shall happen that maugre the enemies of the Gospel godliness shall flourish Faith shall abound and Charity the manifest token of Christs Disciples shall not wax cold and mens minds shall be stirred up with a greater desire of unfeigned love to the Gospel and the violent shall take the Kingdome of Heaven by force This thing that masked Serpent observeth with no small disdain whilst that he considers he is a falling like lightning from Heaven by the power of Apostolical preaching and upon that account by his Emissaries employes all his power that he might retard the course of preaching the Gospel Nor could he take a more ready way to promote this unhappy enterprize than either by utterly abolishing the time appointed from heaven for this work or by corruptly perverting the use thereof Which being once obliterated out of mens minds at length piety would decay and all care of Religion would lye extinct For it 's well enough known that the Professors of Christian Religion do there most endeavour after godliness and that Church by God is most abundantly adorned with all manner of gifts where with greatest reverence and strictest observation the Lords Day is wholly spent in Divine exercises For if the Lords Day be the Queen of Dayes that Church which gravely studieth the setting forth of this solemnity is deservedly to be reputed the Queen of Churches But the deadly enemies of piety with all their strength endeavour to relax the observation of the Lords day whereon they willingly suffer not themselves to be holden bound by the exercises of godliness and to extricate themselves from this burden thereby rovingly to give up themselves without check to impiety and idleness Wherefore Constantine the Great that most godly Emperour not ignorant of these mens temper when he determined with himself to obviate this evil and begun with greatest care to practise the true Religion of Christ and provoke his Subjects to observe it he made a law for a diligent observing the Lords solemnity as witnesseth Sozomen For since it 's the Churches part intermitting the affairs of this world to meet together for the exercises of piety such Conventions cannot fitly be holden without a certain and determinate time The time therefore destined for performing the the holy duties of Religion being abolished the minds of men will not be intent upon the offices of Religion Whence of necessity piety must fail and that being extinct what other thing can men expect but that a tempest of all evils should be ingruent
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
not appoint any new thing but renew the old Moreover in the Council of Friuli Can. 13. all Christians were commanded to observe with all reverence the Lords Festival in which as in other Canons of that Council they acknowledge they do not institute new rules but having recited the sacred pages of their fore-fathers Canons they persist to embrace with greatest devotion and 〈…〉 with a fresher style the things that were digested by them and promulgated by a wholsome pen. There came out also a new Decree in a Council at Paris for the strict observing the Lords day of which this reason is assigned by the Fathers because a due observation and the religious devotion of that day was in a great measure neglected That was not then the first time they decreed a religious institution of the Lords day but it being grown into a disuse they labour Postliminio to renew it and call to remembrance the neglected or obscured use thereof and the dissolute manners of Christians in performing on that day the exercises of Religion have produced new Canons about observing this solemnity whenas yet the solemnity it self and the holy duties thereof were well enough known to the former Church and so the things which were neglected through the carelesness of the people were afterwards with great labour inculcated Another reason also is to be added for the ordaining new Canons about this Festival The Heathen Emperours being haters of the Christian name provided by their Laws that the Christians should not have liberty on the Lords day to keep their meetings Which the wicked Edict of Dioclesian touching this thing informs us of How therefore would they observe out of the writers of that age all the mysteries of godliness to be performed on that day whenas not without great peril of life they did celebrate the Lords dayes not on the day time but on the night yet all Authors of any note as I said do acknowledge that the day it self was to be celebrated from the beginning of the Church and if they had had liberty they had executed the same offices of Religion on that day by which it was celebrated in the succeeding Church And these are the things for whose cause the Fathers of the succeeding Church being moved have treated more at large concerning the Lords day duties than those of the foregoing There remains one other rock upon which lest any dash I judge them also to be advertised Many of the Canons upon whose authority a great sort of the duties of Religion on that day to be performed do lean were set forth by Councils which were Provincial perhaps therefore some will object that none but the Churches of those Provinces are obliged to keep those Canons But indeed since the Decrees of Provincial Councils serve for the profit of the whole and not of any particular Church onely why should they not be received of other Churches professing the same Faith with them although not by vertue of any Provincials authority but of Divine truth albeit determined in a particular Province And since the reason of a Provincial Synods determination is universal why should not Canons so determined even in that respect oblige other Churches although not to undergo the punishment For the imposing of the punishment is particular where the Law in respect of equity may be general And whenas we see the authorities of particular Fathers to be esteemed amongst all we should be too partial towards them if we should set at nought the Canons of Provincial Councils at which several Fathers and Bishops were present unless some body will think that a sentence approved by the judgments of many be of less weight and authority than when it 's pronounced by one single person apart Because Pauls Epistles were written to particular Churches they are not therefore rejected of others for that in Gods intention they pertain to the Churches of all ages and Nations nor do they less agree with their moral state and condition than with those for whom they were primarily designed Moreover if in any Province there be Churches rightly constituted and according to the rule of Gods Word doubtless they are to be honoured with the name and title of Churches and the right hands of Christian fellowship are to be given them neither is there extant at this day a Church which upon occasion does not freely use the authorities of some Provincial Councils in confirming the truth to which yet this is by none imputed as a fault and why may not its assertors sometimes have liberty to use the Provincial authorities of Canons for propagating the truth about the Lords day The Orthodox Fathers anciently when any question arose by which the peace of the Church was disturbed did advise and mutually help one another The French Bishops in the case of communion with Felix consulted the Bishops of Rome and Millain whose Letters were read in the Council of Tauritan as appeareth by the fifth Canon of that Council The Spanish Bishops in the case of the Priscillianists profess they will not communicate with the lapsed although reclaimed without the consent of the Roman Bishop and Simplicianus of Millain Liberius Bishop of Rome writes to Athanasius and begs it of him before God and Christ that if he be of his mind he would subscribe his Epistle A pud Athanas p. 397. That was indeed a sweet communication and modest prudence in the ancient Bishops that one act and one consent should be kept according to Gods Laws amongst them all And hence it was that they entirely studied to use one common counsel about the profit of Church-administration and did not reject with a supercilious disdain that which seemed best to be done to their fellow Bishops although distant from them in other Provinces but the association of Priests although large was so coupled together with the glew of mutual-concord and bond of unity that one falling into danger the rest helped him Whatever therefore was thought just by Pastors of other Churches especially those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Petrus Alexandrinus sayes in Sozomen of the Roman Bishop although congregated in a Provincial Council or out of Council was by good desert not rejested of other Bishops of the same Faith but they helped one another by mutual counsels and labour Whence it follows that Canons ordained although in Provincial Councils about the Lords Festival are not to be rejected But I will stay no longer to take this remora out of the way One Objection remaineth which lest any thing be wanting to the knowledge of the truth must be prevented Some having no care of the Lords Festival do contend that the Fathers in those latter Councils do stick in small things and do mingle I know not what matters of little value with their Canons about observing the Lords solemnity for whose sakes they judge whole Canons to be nothing worth as in some Councils it 's
meetings in those dayes when they could But the Church being wonderfully increased and daily corroborated in the Faith by the frequent preaching of the Apostles it appeareth by the History of the Apostles travels recorded by St. Luke that the Christians where-ever they lived were wont to meet upon set dayes to handle Religion to prove its truth divers examples are ready in the Acts of the Apostles and their Epistles in which the celebrating of their meetings is usually denoted by these phrases meeting together to hear the word of God Acts 13. 44. coming together to break bread Acts 20. 7. to come together 1 Cor. 11. 20. ministring to the Lord. Acts 13. 2 c. they are said sometimes to meet in the Temple Act. 2. 46. Sometimes other Christians than the Apostles were at the Jews Synagogues because there the Apostles preached Christ to the Jews and therefore other Christians also resorted thither that they might hear the Apostles teaching Act. 5. 12. That the first Christians were sometimes present at the Jews Synagogues on the Sabbath day is granted the Holy Writ being witness hereof Acts 13. 14. also Acts 17. 2. it 's said the Apostle as his manner was went in unto them and three Sabbath dayes reasoned with them out of the Scriptures c. but not to solemnize the Sabbaths after the Jewish manner from whose observation the Christians and that by authority committed to the Apostles from the Lord were far enough off especially when Paul himself could most severely reprove the Colossians and Galatians because some amongst them stood for the Sabbath and other feasts of the Jews but because they then had obtained a good occasion of communing with the Jews being met together that their readings of the Law and Prophets being finished in the Synagogues they might preach the Gospel with more fruit in such a concourse of men which upon other dayes they could not so easily obtain and for no other end as from the alledged testimonies is evident Which things let the Reader seriously weigh with himself For at what time or in what place soever they could speak with the Jews they set upon them and preached the Gospel to them Therefore both on the Sabbaths and other dayes as well in the Synagogues as when they were met other where the Apostles were not wanting amongst the Iews in the office of preaching When they had tarried certain dayes amongst the Macedonians because no fit occasion for preaching the Gospel was offered as the circumstances of that place teach which the Apostles every where greedily sought after they preached Christ on the Sabbath dayes out of the City by a River side to the women which resorted to publick Prayers according to their custome St. Paul hastened to keep the Feast of Pentecost at Ierusalem only because he might have many of the Iews living dispersedly in divers places of the world there gathered together with whom he might treat about Christ and so the preaching of the Gospel by them returning home might be made famous through the world So thinketh Chrysost who sayes What means that haste of his he speaks of Pauls hasting to the Feast it was not for the Feast but for the Multitude Afterwards he sayes He made haste to preach the word It 's granted therefore that the Apostles and other Christians in those first times were present at the Synagogues of the Iews yet although they met with them on the Sabbaths they are not read in the Scripture to meet on the Sabbath dayes apart from the Iews and by themselves Neither do we read that this was done of them with an intention to solemnize the Sabbath or have a worship common to the Iews which was not lawful to be done St. Paul sometimes disputed in Areopagus Act. 17. 19. and the Schools of the Heathen Act. 19. 9. In which the Schoolmasters were wont to explain the names genealogies fables and histories of their gods to observe their Feasts and instruct their Catechetae in their rites Yet no man will thence conclude as Mr. Eaton well observes that because he was present in their Schools he did observe the Heathens feasts and worship their gods In like manner the Apostles must not be said to have observed the Jewish Sabbath although they had divers disputations thereon as the concourse of the Iews gave them occasion Moreover if the Christians had observed the Sabbath then Justin Martyr had satisfied with little ado Trypho the Jew that counselled him to observe the Sabbath For it had been enough for Martyr to have answered the Iew that the Christian Church did observe the Sabbath Yet this he grants not but that blessed Martyr plainly denies that the Jewish Sabbath ought to be observed by the Christians The same do other Fathers against the Iews as we shall see afterwards Lastly we read not that the Apostles were alwayes at their Synagogues For it 's said Act. 19. 9. when the Iews hearts were hardned at Pauls Doctrine first Paul himself departed from them neither is he ever after read to enter into their Synagogues Besides he segregated from them the Disciples that embraced the sounder Doctrine lest as it 's in the Proverb the sick cattel should infect the sound Therefore as long as they conceived any hope of converting the Iews they neither declined their company nor Synagogues But when they observed that they rose up against the sound Doctrine of the Gospel with an obdurate heart they forthwith forsook them neither are they read in Scripture ever after to enter into their Synagogues any more CHAP. II. The ordinary time observed for celebrating the publick worship of God after Christs death was the Lords day solemnly used by the Christian Church in the very Apostles age Three Texts of the New Testament namely Act. 20. 7. 1 Cor. 16. 1 2. and Apoc. 1. 10. are briefly considered AFterwards when the Christians had no dealing with the Iews we read that they met by themselves in the Apostles age and that on the Lords day to exercise the offices of Piety and Divine Worship But for the period of time in which at first they held these conventions by themselves apart from the Iews there 's nothing occurrs in Scripture and divers dispute about it Passing by whose dispute it plainly appears in the Holy Scripture that the Lords day while yet the Apostles were alive was destined for the publick meeting of the Church There are three Texts of the New Testament namely Act. 20. 7. 1 Cor. 16. 1 2. and Apoc. 1. 10. in which there is plain mention of that dayes celebrity on whose most grave authorites the religious observation of the Lords day by the common suffrage almost of all Divines doth chiefly rest Yet all Interpreters agree not amongst themselves in their Expositions of them and no wonder since to all it is not given presently to hit upon the sense of what is delivered in the Scriptures but to some that
prophesie some things are revealed according to the Apostle whilst other sit by Yea men of every age studiously following after the known truth even while they diligently apply their ages to the study of the Scripture are blessed with a New-light of knowledge not observed by their Predecessors It sometimes also falleth out that some things may be revealed to men of inferiour condition which are hid to others of greater name and authority as may be seen in St. Paphnatius who being armed with the Divine authority of the Epistle to the Hebrews wherein it 's asserted that Marriage is honourable in all opposed in that famous Council of Nice the Bishops that ordained an excess of rigour or studiously endeavoured to prejudice the Church with an intolerable inconveniency of too severe a prescription yet all that famous convention of Holy Bishops Presbyters and Deacons yielded to Paphnatius his opinion Chrysostom gives leave to the weaker although the least to speak any thing that 's profitable even in the Church-assembly Moreover one and the same understanding at the same moment receiveth not all the sacred mysteries of Faith but the Holy Ghost the onely teacher of truth openeth to men their understanding at divers times And most commonly it happens that he that cannot have the first place for wisdome may have the second for modesty by retracting what he hath inconsiderately spoken Now as in the Expositions of other Scriptures there are more Masters when they judge diversly and contradictorily amongst themselves so it falleth out in the gloss of the foresaid Texts For some of them whereof the first and second do note that the offices of Religion are to be performed by the Christian Church on that day the third its name being supported by testimonies do piously and modestly defend the authority of the Lords day which others of them contend cannot be defended by those authorities The former of these opinions is more common and received of more both ancient and modern Divines Neither doth the latter want asserters of great authority in the Church Mr. Calvin of blessed memory in his Learned Commentaries so interprets that place Act. 20. 7. that it seems to bring little help to prove the Lords day solemnity Whose opinion I see divers do embrace whose temper I cannot enough wonder at in this because in this point they stifly-adhere to Learned Calvins opinion from which in other matters of Christian Faith they are altogether aliens and cry out that the vilest Comments of the Papists are far to be preferred to his elaborate Expositions which breath forth Piety and excellent Learning and whatever is approved by the judgment of that well exercised Divine Mr. Calvin they little esteem it and that because the most famous Calvin sometimes thought so Yet in this business they judge nothing ought to be approved but what forsooth seems good to Calvin When I consider these mens temper it comes into my mind what Theophilus sometime did to the Monks sirnamed Longi at whom he was displeased He conspired with the common sort of Monks who affirmed with Origen that God had an humane shape although he thought otherwise against those Friars Whence arose a great contention amongst the Monks who turned themselves to rail and not dispute So divers who matter not Mr. Calvins judgment do yet under a pretence of his authority studiously defend their own opinions to the end they might set by the ears those whom they observe to admire and love famous Calvin's judgment as reason requires in other things while some of them adhere to and others dissent from his opinion when yet in the mean time they value not Mr. Calvin a straw Whoever knows the Learned Calvin cannot but acknowledge him for a most stout maintainer of Gods truth by whose auspicious labours in this age through Gods mercy an admirable course hath been made to all excellency of Doctrine and Religion which might have perished had not he being stirred up by Gods grace as another Atlas upholden the ruinous affairs of the Church He was also a most earnest restorer of Christian liberty which with might and main pursued about the use of meats and dayes against the Papists and other adversaries of the truth And let none think it strange if upon the matter he find the same happen to him which does to the diligent Husbandman after that his good seed sprouts out in his field who perceiving Darnel and Tares while he goes about to root them out contrary to his purpose he plucks up some of the Wheat with the Tares Whilst that famous Divine observes the observation of the Jewish Sabbath to cease and that upon Apostolical authority he thought it congruous to truth to pronounce the Christian Church free from observing the Weekly Sabbath This opinion he manifested especially when he set himself against the unnecessary Festivals of the Papists from whose most grievous yoke he had an earnest desire to free the Church of Christ It will not be well taken for me to dissent from Calvin together with the Learned Beza Gallacius on Ex. 31. and Fajus Mr. Calvins most intimate Colleagues and other Divines of great name though it be done with never so great modesty and craving his pardon however I judge him worthy to be reckoned amongst our greatest Writers But I will come now to weigh the foresaid Texts whereof the first is in Act. 20. 7. where St. Luke sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon the first day of the week when the Disciples came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech until midnight Where the Church-assembly is as they say painted to the life by all its circumstances and first from the time then from the duties performed of the Church in that assembly concerning all which a double question is moved of some that seek a knot in a bulrush In the one whereof what Luke means by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. the first day of the week in the other they discuss what must be understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. breaking of bread In describing the Church of Troas first the time is noted namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where some interpret it not for the first but one day of the week as if Luke had signified nothing else by that phrase than that they met on a certain day of the week when St. Paul was there They eat according to the Proverb with very tender jaws to whom these dainties relish But with their leave what they say cannot agree with the genuine sense of that place For in that place Sabbatum must needs be taken either for the whole week as the Hebrews usually speak or for the last day in the week We must not understand it here in the latter sense because the Apostle abode at Troas only seven dayes Act. 20. 6 and in that space only one Sabbath properly so
some do daily partake of the Lords blood and body on the Lords day which all the ancients do witness was done in the Church-assembly and others only on the Sabbath and Lords day and in other places only on the Lords day Hierom acknowledges the Christians did observe Quartam Sabbati Parasceven and the Lords day although he shews they differed from the Jews in the observation of those dayes The testimonies of the Fathers hitherto mentioned do shew that although the use of the Lords day grew every where yet the Church had in some places oftener in others more rarely their weekly meetings whereupon it seemed equal and just to some to ordain other dayes which the succeeding Church proclaimed for publick meetings to be equallized with the Lords day and that chiefly for three causes first the publick meetings of the Church were held on other dayes besides the Lords Secondly the Christians were bound to the same duties of Religion on other dayes appointed by the Church for meetings which were required by the Church on the Lords day Lastly some Feasts the Anniversary namely were more esteemed in the Church than the Lords and these things are confidently enough affirmed that they might shew if by any means they could that the original and obligation of the Lords day and other Festivals is the same both which they set forth to the world for humane but let them look to it to whom they affirm it lest they be twit with that of Ezek. 43. 8. But that the prerogatives of the Lords Day above others may more clearly appear let us by Gods help weigh of what value the reasons are with which they contend for other feasts to be equallized with the Lords day which that it may be done with plainness we will first clearly distinguish the Church-assemblies held on the Sabbath dayes from others which were held on the Lords day relying upon the gravest testimonies of the ancients then by Gods assistance we will shew the peculiar excellency of the Lords Day for the dignity whereof it is superiour to other dayes while others contend against it in vain First we affirm that excepting the Lords there was no other weekly we speak of stated and ordinary holy day with the whole Church next the Apostles We have heard in the first Chapter that the Christians met on the first day of the week and for the allegations in this chapter out of the Fathers and Historians for the observation of the Sabbath they cannot demonstrate that the Sabbath was observed by the Christian Church as an holy day which unless it be first explicated they that peruse the records of the Ancients will haply fall into a troublous matter After the Apostles death Socrates Sozomen Epiphanius Hieronymus Augustine and if there be any more say that the Church in the publick assembly did perform the duties of piety as the Sabbaths came about yet whoever shall say that the Sabbath was neither accounted holy nor equalled to the Lords day will do no wrong to the truth Who will say the Sabbath is holy when in the holy Records a tittle cannot be read of its institution or observation in the Christian Church as is of the Lords day but that the Lords day was instituted of the Apostles indued with extraordinary power and moved by the Holy Ghosts inspiration we will afterwards by the Grace of God inform you Yea let him tell who can that the Christians in the Apostles age met by themselves on Sabbath dayes which thing yet they did on the Lords dayes is apparent enough from the Scriptures but after the Apostles death I deny not that the Christians met together on Sabbath dayes although they accounted not the Sabbath holy and those assemblies were chiefly in use with the Oriental people according to some because the Jews dispersed in the Orient and accustomed to the Sabbatical solemnity could not easily be contented to be plucked from it although they observed the Lords Day which what is it else to do but brand them with Ebionism or as Baronius thinks because certain Hereticks reproached the Sabbath that the God of the Hebrews whom they called Evil rested on that day therefore they fasted on the Sabbath Contrariwise the Catholicks not Judaizing but that they might worship him as God the Father Creator of heaven and earth with a solemn celebrity said that in honour of him the Sabbath as well as the Lords day to the glory of Christ ought to be celebrated Thus they To whom Vedelius in his notes on Ignatius's tenth Epistle numb 6. doth answer Learnedly and Orthodoxly enough Or because the Sabbath hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. a regard of creation as is defined in the Constitutions which they call the Apostles But how much these kind of conjectures are to be valued that are supported with no reasons of any authority or genuine testimonies of the Fathers let others judge It 's without controversie that the Oriental Christians and others did at that time hold assemblies on the Sabbath day although upon what reasons they were chiefly moved to this it is not well enough known by the Writers of that age Yet did they not hold the Sabbath day holy The difference of the Eastern from the Western Church in observing the Sabbath teacheth this while the Oriental people kept holy day on the Sabbath most in the West fasted I say the most of them because they of Millain though in the West and divers others of the West were not attentive to fast on Sabbath dayes but dined soberly Ambrose had a custome to dine on the Sabbath Witness Paulinus Ambrose confesseth this of himself in Augustine Augustine acknowledgeth he dined on the Sabbath without superstitious vacation Ep. 86. Yet the Roman Church and some others and at length every where even they of the East fasted on the Sabbath These things about those who fasted on the Sabbath do not declare that they acknowledged it for a Feast or holy day on which fasting was altogether to be forborn according to the custome of the Church Aug. Ep. 86. and other Authors being witnesses yet that the Lords day was accounted holy at that time is granted of all Moreover the Sabbath was not every where amongst the Christians observed with that solemnity of the Church as the Lords day For the meetings were not held in the same manner on Sabbaths as on the Lords dayes Some things touching both observed out of the Fathers will shew this 1. What things are reported of Historians and others about observing the Sabbath touching gathering assemblies were not used in every Church every where For in the Churches of Rome and Alexandria the manner of meeting on the Sabbath held not Witness Sozom. Hist l. 7. c. 19. and afterwards in other Churches it grew out of use Athanasius Hom. de semente glorieth that he never medled with the Sabbath after the Jews manner namely Tertul.
They of Asia contend it must be celebrated on the fourteenth day they of the West on the Lords day only and which is more those acknowledge their opinion received by tradition from John these from Peter and Paul This controversie Eusebius Hist l. 5. explains more at large Who therefore can be brought to believe if the festivity of the Passover was ordained by the Apostles authority that so soon divers Churches that were governed of the very Apostles Scholars would make a departure from so holy a precept and that in celebrating the Lords day all the Churches of Christ through the whole world should follow one and the same rule Why had they not also done the like in the Feast of the Passover if it had been instituted by Apostolical authority It is not likely therefore it was ordained of the Apostles And yet I cannot but wonder at the wit of some men who hold the Passovers festivity which the Scriptures are silent in for divine and yet they repute the Lords day whose observation we meet with in Scripture for Ecclesiastical and humane If therefore the Passovers festivity was instituted of the Apostles no man can justly prefer it to the Lords day ordained of Christ by his Apostles Nor must we judge otherwise of the Feast of the happy Nativity of Christ whose solemnity was anniversary but on what day of the year to be celebrated it 's uncertain Chrysostom although he conjectures Christ was born on the eighth before the Calends of January in December recites divers opinions about this matter but follows his own opinion without condemning of others and permits every one to abound in his own sense till such time as the Lord shall reveal to every one of us what must be holden for certain St. Hierom if so be that Sermon de Nativitate Domini which goes commonly under his name be Hieroms saith Whether the Lord Jesus was born to day or baptized to day a different opinion is carried about in the world and according to the variety of traditions is the sentence diverse In this authors judgement whoever he was it was uncertain what day the blessed Nativity of Christ fell out on The Learned Casaubon Exercit. ad apparat Bar. annal num 68. tells us there were of old divers opinions in the Church about Christs Nativity Some writing that he was born on the sixth of January others on the nineteenth of April others on the nineteenth of May some in the month of September most on the twenty fifth of December Now these divers opinions about these feasts which are taken for chief ones do teach us that they were ordained by no law of the Apostles otherwise in their writings without doubt we should have met with a direct assigning of the time to be set aside for keeping them in Memory as it is observed of the Lords day which yet it 's plain no where can be found Moreover if their ordination had been derived from the Apostles they had either all been equal among themselves or it had been known some way to the Church which amongst them had been of greater authority and right But the contrary appeareth from the most grave Fathers which differ from one another about this thing and therefore one is sometimes preferred before another of them Chrysostom calls the Feast of Christs Nativity the Mother of all Feasts Orat. de Philognio Gregory Nyssen calls it the holy of holies and feast of feasts Gregory Nazianzen judgeth it to be preferred far before all others that are Christs and are celebrated in honour of him Since therefore it is not agreed on amongst the Fathers of the Church of the first institution of these Festivals and their prerogatives none will doubt that their institution was not received from the Apostles Which things being supposed it can be inferred by no necessary consequence that these are to be compared much less to be preferred to the Lords day From all which it appeareth that the observation of the Lords day was far different from that of the Sabbath and other dayes because the Sabbath day amongst Christians had on it no cessation from worldly labours neither was it observed with such solemnity of the whole Church as was the Lords day yea the Sabbath is not read to be observed of the whole Church whenas yet the premises do evince that the Lords day was ever solemnized from the very Apostles age in the Church dispersed through all Nations and we have observed that other Festivals of Christs are not to be compared with much less to be equallized or preferred to the Lords Day CHAP. IV. The chief of the Fathers make mention of the Lords Day its authority depends not on the Constitutions of Emperours when it was at first ordained that Judges should cease from hearing Law-suits on that day the Christians were punished for observing it What it is Dominicum agere BEtter to manifest the celebrity of the Lords Festival I will moreover bend my mind to two things by which in the first place I will demonstrate that the Lords Day all along in the Church from the very Apostles age was consecrated to perform religious exercises on Secondly that on all that day the Church was wont to be vacant from all worldly matters which two things will clearly enough shew its solemnity above all other dayes to which these things agree not amongst men that relish the truth In demonstrating the fiâ—st of these we will prove that the Lords day was alwayes celebrated and will briefly open both the reasons of its solemnity and its names which we meet with amongst the ancients Let it be sufficient to illustrate the first that there is none of any note in the ancient Church who doth not give an ample testimony to this its solemnity Amongst the renowned witnesses of this truth let St. Ignatius come forth who thus charges us Let every lover of Christ celebrate the Lords day which was consecrated to the Lords Resurrection as the Qneen and Prince i. the chief day as Constantine the Great in Euseb de vit ejus lib. 4. cap. 18. of all other dayes Justin Martyr in the end of his second Apology confesseth that on that day which they call Sunday were holden solemn assemblies of all that lived both in villages and cities and he tells us more at large what was done in those assemblies of which afterwards we shall hear more Dionysius Bishop of Corinth when he mentions Clements Epistle to the Corinthians in Eusebius saith he kept holy the Lords day Tertullian reckoneth the Lords day which he calls the eighth namely from the Creation amongst the Christians solemnities The same doth Origen although otherwise he was not at one with himself about the times for performing Religious exercises lib. 8. contra Celsum Eusebius when he speaks of the Ebionites whom he reports did observe the Lords dayes after the same
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
of Old and New Testament yet did they judge that Fasts on that day were to be relaxed To the Africans he that fasteth on the Lords day is no Catholick to Ignatius he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a killer of Christ Yea in Concil Gangren Can. 18. an anathema is denounced against the observers of this fast and prohibitions of this nature are frequent amongst the ancients the cause whereof Zonaras seems to teach while he saith the time of fasting is appointed for sorrow but a festival celebrity for mirth and joy He teaches the same in Can. 18. Concilii Gangrensis Therefore because the Lords day being consecrated by Christs Resurrection from the dead it is a day of joy to the Church thereupon the rejoycing Christians gave thanks on that day to God and relaxed their fasting and abstained from every right that might inferr any sorrow They were stirred up to this also by the pranks of Hereticks who denied the Resurrection of Christ amongst whom the Manichees acted with a Diabolical spirit and studying to diffuse this errour that they might extinguish the joy of Christians for the saving Resurrection of Christ have prescribed Fasts on the Lords day to their followers whose errours and others which held the same that the Orthodox might prevent they have lookt to it that on overy Lords day the Fast should be relaxed But although we reject not the Canons set out by the Church in detestation of Hereticks yet we affirm that provision was made in them about this matter was ordained by the Fathers and not by the Apostles Otherwise St. Austin had missed it when he said It is not defined by our Lords command or of the Apostles on what dayes we ought not and on what to fast And if this had been a true Apostolical ordinance it had been lawful for the Church to fast on the Lords day when no occasion was offered But Hierom thinks otherwise while he wisheth that we might fast at every season he excepts not the Lords day and sayes that Paul and the faithful with him fasted on the Lords day yet doth he not accuse them of the Manichean Heresie And because we read not that the aforesaid Canons were ordained by the Apostles therefore they are grown out of use in the Church because like as the impious madness of Hereticks adulterating the Christian faith hath given the Church occasion to ordain divers ceremonies in the external worship of God by which they might both extinguish their poison and better confirm the minds of Christians in the truth once received which as before those Herefies did put up the head were not in use so those being extinct they grew into disuse again Therefore whatever we meet with in the ancients of prohibiting Fasts on the Lords day doth not at all enervate my opinion of avoiding surfeit on that day which is confirmed with the gravest sayings of the approved Fathers neither do they make any thing against me to fast and surfeit do differ far enough between which extremes a third thing is given namely a sober and moderate dinner the use whereof none will deny to Christians on the Lords day unless any think with Urbicus that not to fast is to be drunk Austin who used a sparing and frugal table tells us that he entertained at dinner with him a man miraculously restored to his former health on the Lords day because he shewed hospitality as Possidonius Arbogastes being entertained at a feast by the King of France and asked Whether he knew Ambrose answered that he knew the man and was beloved of him and often was wont to feast with him Some interpret this as if St. Ambrose fared delicately on the Lords day on which day and the Sabbath and when the birth-dayes of Martyrs were celebrated Paulinus reports he was wont to dine because on that day Noble men were entertained by him but Paulinus relates not that Ambrose did entertain to a Feast Count Arbogastes on the Lords day Arbogastes boasteth in Paulinus that he often feasted with Ambrose but whether he spoke the truth in this is a question although Baronius reporteth it for a truth who yet mentions not the day on which he held this feast Arbogastes also glories that he was beloved of Ambrose but it 's easie to conjecture that there was but small friendship between Ambrose and Count Arbogastes whenas Ambrose so hated his sacrilege for which cause Arbogastes being incensed vowed that he would make a stable of the Church of Millain and would try how the Clergy could fight Therefore it 's not certain whether what he spake of the feast was true He might perhaps insinuate to the King who highly esteemed Ambrose the Bishop of Millain that he was prized by him somewhat that he might be more highly regarded of the King However it was when Ambrose himself would never be present at a feast in his own countrey being invited it may be judged whether it 's likely that he would invite others to a feast on the Lords day who refused to be present at other mens feasts himself Lastly if it were granted that Ambrose did entreat Count Arbogastes at a Feast whether will any believe it who considers the austere life of Ambrose chastizing his body with that discipline as Paulinus ibidem that he observed a daily Fast that he would distain himself with feasts on the Lords day which hindred the exercises of Religion either publick or private Nay truly He might perhaps dine on the Lords day as the custome of the Church required but we must not believe that the grave Father did fare so daintily on that day as that he could not attend the duties of piety concerning which nature of feasts we are here speaking in which number that is to reckoned which Baronius mentions out of Gregor Turonens who tells us of a certain Presbyter invading the Bishoprick of Avergue after the death of Sidonius Apollinaris who when the Lords day came having prepared a banquet commanded that all the Citizens should be invited into the Church a wickedness indeed beseeming the author that he who had ambitiously invaded the Bishops See against the Canons of the Church should violate the Lords solemnity by his feast that hindred the duties of Divine worship which unlawful example I hope no body that relisheth any thing of Christ will follow And now I will conclude with St. Austin that none can rightly deny that a Christian may on the Lords day be refreshed with a moderate and sober dinner and also will affirm with that grave Father that those who fear God must not riot on the Lords Day CHAP. XIV Sports are not at all to be held on the Lords Day by the judgment of divers Fathers and Emperours Four kinds of shows condemned by the Fathers and not to be acted on the Lords Day and that not only while the sacred meetings are kept THey that are
and Presbyters of Gaesaria Cappadocia and in Cyprus did interpret the Holy Scriptures on the Lords day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes about evening Neither can it be thought inconvenient Chrysostom being judge if the Church hold an assembly in the afternoon yea he being witness then especially should we meet and then our bodily food being received a spiritual banquet ought to be set before us lest after satiety of bodily food the soul beginning to be drowsie it feel some hurt thereby So Chrys in the end of the 10 Hom. in Gen. He doth the same in the 9th Hom. ad Populum Antiochen And elsewhere he commends those that when they have dined come to Church Hom. 10. ad pop Antioch Lastly he doth often reprove those that are absent from afternoon meetings Hom. 10. in Gen. Many of the ancients do bear witness to afternoon meetings which when we speak of the time assigned to the Treating of the Scriptures shall God willing be made manifest For the present it is enough to advertise the Reader that those if there be any such do deceive both themselves and others who do deny that there were held any meetings in the evening of the Church before the Council of Arragon that is in the year of Christ 370. The Constitutions of Clement which are held ancient by all do make mention of them Cyprian as we have seen took it heavily that morning Suppers were despised of some delicate persons that would not smell the savour of Wine but not evening Suppers they saith he offered in the morning water only yet when they came to Supper they offered a mix'd cup whereupon the learned Goulartius judiciously acknowledgeth that Pamelius doth confess that some in Cyprians age were wont to offer twice a day although â—amelius doth corruptly referr this to private Masses in use amongst the Papists In the Council of Laodicea which was held before the first Council of Nice there is mention made as well of the evening as morning Liturgy the Fathers speak of the publick service in the Church-meeting Hilary acknowledges for a great sign of mercy the pleasures while the day begins in Prayers to God and ends in his Praises of Matins and Evening-service in the Church Divers Treatises also of the Fathers in the afternoon which we shall afterwards mention will teach us that the Church met in the Evening But the primitive Christians as we said met oftener on the night time in that age which abounded with Persecutions and being hindred by the wicked devises of the adversaries could seldome keep a meeting on the day time as Basil Ep. 63. Tertull. de Fuga ult cap. teach us Thence therefore I think it came to pass that we meet with seldome mention of a two-fold meeting amongst the Christians of the former Church And these things do testifie that the Church of Christ kept publick meetings to those that shut not their eyes against the truth But since sundry in our age do so easily bite with the tooth of detraction that scarce any thing can be written though never so elaborate and studiously composed which at first by the envy of malevolent persons may not be depraved and at last contemned therefore I onely add this lest perhaps some might object that those things which I have observed concerning assemblies are to be applied not only to meetings kept on Sabbath dayes of which I shall speak hereafter but also to those which were kept on other dayes besides the Lords dayes which I deny not I at least wise affirm this if they had it in their mind to meet on other dayes after noon for Religions sake much more are they to be thought to have done it on the Lords day which was set apart for this end And divers forecited testimonies do make mention of meetings being held on that day Lastly what is said to be done in the meetings which were kept on other dayes we read that the same was done in the Lords Dayes meetings although all things which were done every where in these were not done in those meetings as hath been observed in the first Book and third Chapter CHAP. II. What was done in the publick Church-meetings Reading of Scriptures What Scriptures were went to be read Humane writings were read in the Church-assembly The order of reading the Scriptures The readers of the Scriptures were ordinarily Deacons Who they were that were anciently called Audientes The readers of the Scriptures stood in the sight of the whole people HAving observed the publick meetings of the Church let us in the second place see what was done in them In them the Church was only intent upon the exercises of piety divers whereof are â—ound in Tertull. lib. de anima cap. 9. Justin Martyr and others Chrysostom saith there was in those holy meetings a convention of the Brethren holy Doctrine Prayers an hearing of the Divine Law or a Communication with God and discourse with men Hesychius saith There was devout Prayer devout reading of Gods Word and hearing of the interpretation All things that I may speak briefly were devout which are said or done in the Churches of God according to his Law And all these things may be referred to the Ministry of the Word publick invocation of Gods name and administration of the Sacraments So it is evident to us out of the Holy Scripture and more pure Christianity in what things the offices of almost all the worship of God were performed These are reckoned up Act. 2. 40. although the order in which they were performed be not declared St. Paul being brought to Troas some peculiar things fell out in the description whereof St. Luke is very diligently conversant and above all amongst the rest an example of a Church-meeting with all its circumstances is recorded Act. 20. In which convention Paul first preached which exercise he continued till mid-night and when that was ended then the Lords Supper was performed And we must suppose that the Apostles never preached the Word or administred the Sacraments without solemn invocation of God When the Apostles were dead these same things were observed by the following Church on the Lords day which by and by I will in brief shew Therefore not without reason have I concluded the publick offices of piety on that day to be performed under these three In describing whereof first that Divine office of piety doth occurr The Ministry of the Word a word familiar enough to our age without which the things of Religion cannot happily be dispatched Neither were other duties which tended to piety done without it in the ancient Church Therefore in delineating the publick offices of piety we will first speak of it Now under the Ministry of the Word to be had on the Lords Day are understood both the reading of the Word and the explaining thereof First as often as the Church was gathered together the Holy Scriptures were read In describing of
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
on the shore of Tyrus in that time which passed between the Passover and Pentecost Act. 21. 5. for after the dayes of unleavened bread he sayled from Philippi Acts 20. 6. and he hastned to keep Pentecost at Hierusalem Act. 20. 16. and he came to Tyre in his journey to Hierusalem where with others he prayed on his knees They were I say careful in Prayer that the whole body should be composed with the greatest reverence and whether we are to pray with the face turned to the South or the other coasts of the Heaven Basil saith it is determined by no authority of Scripture although the ancients being moved with light arguments thereto prayed with their face turned to the East As because the East is more excellent than other parts of the Creation namely in mens opinion Just Martyr q. 118. Or because the light of knowing the truth arose in the east even as the Sun doth Clem. Alexand. Strom. 7. Or because we seek for our ancient countrey namely Paradise which God consecrated in the East Basil de Sp. Sancto c. 27. c. But of what account these goodly reasons are it is not for me to determine let the Church judge From the premises it appears that the Christians prayed unto God with their faces towards the East And for that reason the Heathens did accuse the Christians who prayed unto God towards the East as if they worshipped the Sun Tertull. ap 16. But there is no such command from God in the Scripture extant for Christians This was a tradition which one age received from another and yet it was no tradition of Faith but only of a rite or custom and it 's certainly evident that God will nevertheless hear those that pray to the South or West than those that pray towards the East Lastly when prayers were done the whole congregation of people cried together Amen Just Mart. ap 2. Athanas ad Imp. Const Amen rung again like Thunder saith Hierom which is to be understood of the multitude of those who were present at the holy mysteries These are the most observables of prayers whether conceived on Lords dayes or other dayes which we meet with among the ancients CHAP. XI Of Psalms and Hymns sung on the Lords Day The use of Hymns was but of late time in the Western Churches although Baronius think otherwise Whence the matter of Hymns was taken UNder Prayers of which hitherto Sacred Hymns also alwaies used by the Church are comprehended For the custom of rehearsing Psalms in the Church is a kind of deprecating God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zon. in Can. 75. Conc. Trull St. Paul oftener than once mentions Psalms Hymns and Spiritual Songs with which the faithful sung with Grace in their heart to the Lord. Col. 3. 16. and Ephes 5. 19. although in both places the Apostle seems to some not to speak of publick hymns sung in the Church but of private yet it is without controversie that the Church had her hymns in the publick assembly which Paul himself witnesseth 1 Cor. 14. 26. when he saith When ye come together every one of you hath a Psalm c. there doubtless the Apostle speaks of Psalms recited in the sacred assemblies of the Church Therefore St. Austin thinks that the Church hath our Lords and his Apostles both documents examples and precepts for singing Hymns and Psalms Eusebius mentions Hymns out of Philo which he affirms were recited by the Church Hist l. 2. 17. Nepos hath recorded divers which the Brethren used in the time of Dionysius Euseh 7. c. 24. Tertullian witnesseth that in his age there were Psalms and Hymns sung in the publick assemblies Ap. c. 39. and elsewhere when he reckons up the Lords dayes solemnities he saith Psalms were sung De Anima c. 9. And in the words of Plinius secundus to Trajan who lived more than an age before Tertullian he acknowledgeth that the Christians had their meetings before day for singing to Christ and God Now in the time of Trajan John the Apostle returned to Ephesus who was banished into the Isle Pathmos when Domitian was Emperour In the time of Ephraemus they honoured their festivals with a Christian dignity in singing Psalms Hymns and Spiritual songs When Gregor Nazianz. teaches how the Feasts of Christians are to be celebrated he commands us to take hymns for timbrels singing of Psalms for bawdy and wicked songs c. Chrysostom devised nocturnal hymns to suppress the Arrian opinion and to confirm his hearers in the faith And Niceph. confesses that the Catholick Church used holy songs the beginning of singing Psalms and hymns being taken from thence lib. 13. c. 8. Hom. post redit Chrysostomi witnesseth that the Church used hymns in his age Basil going through the Cities of Pontus taught the people to meet together and attend upon Hymns Psalms and Prayers Ruffin Hist Eccles lib. 2. cap. 9. Basil Ep. ad Neocaesar 63. From which it appears that the custom of singing was observed even since the Apostles especially in the Eastern Church and the more the Church grew the more the use of singing grew also The Western Churches received singing more lately although Baronius deny it anno sexagesimo sect 33. who thinks that Damasus received not the rite of singing which he saith did from the very beginning of instituting the See grow up in the R. Church but the Psalter of the 72 Interpreters translation out of the East from Hierom who then lived at Hierusalem But the very words of Damasus will shew that Baronius being deceived in this doth colourably beguile the Reader Although Baronius doubts of the truth of this Epistle which yet the Pontifical book Conc. T. 1. p. 496. gives credit to The Epistle of Damasus â—o Hierom desires that he would send to him Graecorum Psallentiam i. the singing of the Greeks not Psalterium i the Psalter of the 72 Interpreters as Baronius would have it especially because the manner of singers was not used amongst them nor the grace of an hymn was known in their mouth Damas Ep. ad Hierom. The Pontifical also saith that Damasus ordained that Psalms should be sung both on the day and night by the Clergy If the singing of Psalms grew up in that Church from the first instituting of the Roman See as Baronius would have it with what face will the Pontifical affirm that Damasus ordained that Psalms should be sung which Baronius cryes out was done long before Damasus which yet the Pontifical ascribeth to Damasus his constitution Austin relates that Ambrose Bishop of Millain did first appoint the singing of Hymns and Psalms amongst the Western people Nor doth this disagree with their opinion who ascribe this to Damasus for they were contemporaries and what was begun by one might be confirmed by the others help So Polyd. Virgil. l. 6. c. 2. However it 's plain that that manner of singing was in force with
poor Tertullian also mentions this custome in Apol. and others that flourished after him in the Church Which is so manifest that I suppose none will make doubt of the same These are some of sundry things wherein the ancients after the publick assemblies were ended in the Church bestowed their principal pains Which things whoever considerately weigheth he will easily grant that the private observation of the Lords Day was not unknown to the Fathers because their hearers were sometime examined of what they had heard when the assemblies were ended and the Bishops admonished them to conferr one among another of those things and they required them to refresh their minds with Divine Meditations out of the Word which they heard in the publick assembly and carefully bestowed several things that conduced to the comfort of the poor And let these things briefly suffice to be spoken about the publick and private celebration of the Lords Day Festival CHAP. XVII THE CONCLUSION HE that will not refuse to weigh seriously with himself the testimonies of Scripture and the Holy Fathers thus far mentioned shall not deny that the Lords Day was solemnized by the Church in the very Apostles age and successively He cannot but acknowledge that its holy observation was instituted of God He will easily perceive what hinders its solemnity and in what things its solemn sanctification whether publick or private doth consist In asserting whereof though I entred into a certain Sea of Disputations yet have I sayled it through by the Grace of God in a short course And I have affirmed nothing without the perspicuous testimony of notable authority but we have missed it sometimes lest any should believe that we silly men of inferiour note betaking our selves to what is plain do undertake an exquisite piece of work who indeed have thrust out into the world nothing but our tumultuary commentations and intended onely to stirr up the Wits of others Now if there be any that is rather desirous of a worldly liberty or carnal rest than of Divine truth who relisheth not what hath been said I will take my leave of him with that grave sentence of St. Austin If he have any thing more to say for my part I know it not let him wrangle with the Scriptures and the Fathers that piously interpret them not with us And I humbly beg it of the Lord who is the author of this solemnity that he would govern the Church with his Spirit and stirr up the minds of men boldly to exercise piety that what God hath cleansed they call not common Whatever my blear-eyes have observed to be laid up in the deep records of honourable antiquity which they that love the truth cannot but highly prize upon this holy Subject I have brought it out to light that it may be manifested to all who truly â—avour of godliness how much honour not onely reason it self but the consent of all good men and learned do attribute to so solemn a Festival And if I have mistaken any thing here I do not withdraw my self from the censure of the Orthodox Church but submit my self very willingly to its sentence Sith with all godly and modest men I heartily desire to remember that of the Comedian Humanum est errare i. It 's a point of mans frailty to mistake Neither is there here as Gregory Nyssen a pronouncing of sentence but an exercitation and disputation I having by the conduct of the most ancient Fathers like them who are half blind entred a Wood have brought into this bundle what I thought to be most congruous for declaring the exercises of this holy solemnity Whilst that I observed sometimes the Fathers did not altogether agree among themselves I have embraced that which was observed by men of more sound judgement and more congruous to the practise of the universal Church If any one blame me for not demonstrating the Holy practise of the Church in these questions more copiously and with more testimonies of the Ancients I hope in this to find pardon from the courteous since I purposed to do in this business what Isychius in Levit. l. 2. cap. 9. relates of Image-makers and Painters who when they begin of any thing their art requireth do at first set out some rough draughts of an Image or picture onely shadowed out in its lineaments which afterwards in process of the work are perfected by adding of the several parts and are as it were brought to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In like manner have I also given onely some testimonies upon this holy subject for a taste that all in a sort may understand that the chief Fathers of the ancient Church did embrace and religiously retain the very same practise of piety in sanctifying of the Lords Day which at this day is maintained by a perpetual observation with all the friends of sincere religion some whereof to the great dolour of my mind I see to be wavering about this question and am troubled at others that indulge the liberty of the flesh too much in the Catholick Church But I commend in the name of God this office to others who are well exercised in observing the monuments of the purer Church that for the ability granted to them by the Lord for profiting the Church they would not refuse to bring to light those things which may conduce to the glory of God in observing the solemnity of his day Indeed I judge they would in this do a thing very acceptable to God the author of the Lords Day solemnity profitable to the Church the faithful observer of this solemnity and very well becoming the Christian Religion of which this solemnity was alwayes a token I silly man have here so far as the labours of my charge would bear according to my weakness of which I am very well conscious done in a sort as some Dyers who prepare a cloth to receive a colour and commit it to the labour and art of others to put upon it the gloss And this I believe I have done through the grace of God by the consummation of these testimonies that now with little ado the friendly Reader careful of this solemnity may observe whether they who endeavour to adorn the Lords Day Festival fetch the truth out of its fountains or they who delight to subvert it that they may seek novelty as sometime Optatus said of the Donatists lib. 6. in the bowels of antiquity He that views the premises without a prejudiced mind will find this I have therefore been careful to produce the very testimonies of the Fathers themselves that to their words and not my relation or conclusions inferred from their words by me credit might be given In the mean time God grant that of his infinite mercy he would cure the exulcerated manners of this age which are impatient of sound Doctrine Through Jesus Christ our Lord to whom with the Father and the Holy Ghost the Author of the Lords day solemnity be glory