the Lords Resurrection hath consecrated for us the Lords day and it seems properly to belong to the Lord. It is therefore called the Lords because the Lord hath instituted its solemnity as the Lords Prayer is so called because the Lord endited it or the Lords Supper because Christ instituted it or else because it was chiefly instituted for the Lord and his worship while the Lord Christ is worshipped upon it but some others contend it is so called because that by the Lords Resurrection a way is opened to an eternal Sabbath but the former is more common and received of most Justin Martyr calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sunday about the beginning of his second Apology and his follower Tertullian writes that he and the Church gave themselves to rejoyce on the Sunday But in this they agree with the Heathen who use this word to whom they both directed their Apologies in which it is so named and to whom the names used by the Church were unknown For they distinguished the names of the seven dayes in the week by the names of the Planets yet in the Church it was called the Lords day so Justin disputing against Trypho a Jew useth a name accommodated to the man and calleth the Lords day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertullian also when he deals with the Christians useth the name Lords day as in his Book de Corona cap. 3. and lib. de Idol c. 14. and very seldome Sunday Hierom although spurious yet very willingly confesseth that it may be called Sunday because on it light arose to the world and the Sun of righteousness with healing in his wings A speech also which is reckoned amongst Ambrose's saith that the day which is called the Lords day in the Church by the men of the world is called Sunday where the name is set down by which it was called both by the Church and others In other Authors it is also called Sunday but Austin shews us that the Manichees rather than the Christians called it so Ye saith he to the Manichees worship the Sun on that day which they call Sunday as we call the same the Lords day because on it we reverence not the Sun but the Lords Resurrection And elsewhere he is earnest that Christians should not call dayes by Heathen names for the Church manner of speaking comes better from a Christian mouth Moreover also I am not ignorant that other of the Fathers do sometime express this day otherwise Cyprian sometimes calleth it the eighth because it is the eighth from the beginning of the Creation sometimes the first after the Sabbath So Tertullian Of Basil it is called the onely the first the eighth de Sp. Sanct. c. 27. By Hilary the eighth and first in his Prol. to the Expos of the Psalms So Aug. Epist 119. c. 13. While Chrysostom nippeth the Jews for abusing the Sabbath to idleness he sharply taxeth others also that indulged their vices on festival dayes under the name of the Sabbath The Feasts of Christians are called Sabbaths by Ruffinus the enemies saith he do deride our Sabbaths Ruffinus speaks there of the Christian not Jewish Sabbaths Athanasius says that he observed the Sabbath day not as it was prima aetate in the beginning of the world The Lords day with Origen is the Sabbath and the Christian Sabbath Where without doubt Origen speaks of the Lords day otherwise men must cease all the dayes of their life from worldly affairs which is required on the Christian Sabbath ibidem In the Council of Friuli Can. 13. the Sabbath is called Dedicatum Domini i. e. Dedicated to the Lord. But although the ancients have sometimes called the Lords day the Sabbath from its parent as it were the Jewish Sabbath as in the Scriptures the Holy Ghost calls Baptism Circumcision yet it 's certain they very rarely do note this day by the name of the Sabbath especially because they opposed the Jews that gloried in the Sabbaths solemnity whose observation they judged necessary to obtain eternal life as appears from Trypho in Justin Martyr and that contemned the Gospel And like as the Christians had nothing to do with the Jews in celebrating the Feast of the Passover because they abhorred to keep it with them at the same time as witnesseth Socrates lib. 5. cap. 22. so they abstained from names of Feasts in use with the Jews lest as St. Austin when he enquires whether a true Christian be to be called a Jew or Israelite for the ambiguity of the word which usual speech discerneth not that might seem to be uttered which is an enemy to the Christian name we ought not to confound the custome of mans speech by foolish loquacity for this reason we meet with the name of Sabbath rarely amongst the ancients This is also to be added because while the first Fathers were alive both the Sabbath and Lords day were observed of the Church although not in the same manner as we have before shewed out of the Fathers While therefore they spake of the Lords day they were forced to abstain from the word Sabbath that they might distinguish the Lords day from it and that difference they have also observed strictly in other things Like as what Collecta is with the Latines with the Greeks it is Synaxis namely a meeting of the Church as the word means And although it be derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence also the word Synagogue yet the first Christians which the learned Casaubon observeth for the nonce have abstained from the word Synagogue that they might discriminate the Christian meetings from the Jewish Synagogues therefore they called their assemblies Synaxes not Synagogues by Synaxin is meant the meeting of the Church it 's plain from Socrates speaking of the Alexandrians administring all things pertaining ad Synaxin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. besides the celebration of the Mysteries where he plainly distinguisheth between Synaxin and Eucharistiae administrationem So not once in Chrysostom the name of Synaxis is general which comprizeth all things that were wont to be done in the Christian assemblies and is distinguished from their oblation Hom. 18. in Act. Ap. where he teaches that in the Churches of Villages and Towns the Sacrament was wont to be celebrated only on Lords dayes but Prayers and hymns and Synaxes every day But this by the bye that it may appear to us how it was ordinary with Christians to abstain from words in use with the Jews therefore they are read seldome to have used the word Sabbath but as once Alexander Hales because the Sabbath day taken in determinately is called the day of rest or vacation to God after this manner the Lords day may be called the Sabbath day without any prejudice of the Christian name or scandal of Christians More names of this day do also occurr in other of the Fathers who only obiter ex re
by God for the use of the Ministers of the Church they must of necessity grant that God hath appointed a time in which they must attend his worship to whom in their opinion he hath granted Tythes because it is the same authority that must both define the Worship and a fit time for performing of that Worship Now for establishing the Divine institution of this day we must not have recourse to that spurious scroul that as it 's reported in the third tome of Councils was sent down from Heaven to Hierusalem because that what things the Holy Ghost hath revealed to us in Scripture they do demonstrate it to all to be Divine of those that embrace the truth and for the fabulous fooleries about this matter we leave them to the Papists whose Kingdome had long since fallen without their support and we will briefly according to our manner examine what light may be brought out of the New Testament to manifest the truth in this matter Here three things come to be examined First Whether in the compass of every week must the Church keep holy a certain day by Gods institution Secondly Whether the Jewish Sabbath be abrogated Thirdly What can be brought out of the books of the New Testament to confirm the keeping holy the first day in the week The first of these is more obscure the other two may plainly enough be observed out of the Holy Scriptures and Fathers and one of them depends upon another Of the last many things have been observed out of the Scriptures in our second third c. Chapters but the truth about the two former Questions being made manifest by the testimonies of the ancients it will appear with little ado what is to be enquired into in the third place CHAP. VIII Within the compass of a week one day was sanctified from the beginning of the world this is affirmed both by Jews and Christians How Adam had need of the Sabbath The mention of observing the seventh day amongst the Heathens The authorities are weighed wherein the observation of the Sabbath among the Patriarchs is denied Why the Heathens are not upbraided with the abuse of the Sabbath AS to the first Question namely That in the compass of seven dayes one is to be set apart for spiritual operation as saith Chrysostom why should I fear to affirm it Especially since this opinion is approved by the suffrage of the greatest Divines and clearly enough taught by the manifest testimonies of the ancients We shall see that the Church of God since the History of the Creation was known did alwaies set apart one day of the weekly systeme for his worship the verity of which thing may be observed in the three Epocha's or junctures of years the first whereof is from the Creation to Moses the second from Moses till the Gospel was preached by the Apostles the third follows to be considered from that time till the end of the world in all which we shall find that one of the seven was alwayes set apart for the publick worshipping of God We read it was so done from the beginning of the world till Moses from Moses till the Resurrection of Christ from thence to this very day The controversie at this day is chiefly about the first and last Epocha none doubts of the second In demonstrating the first that the Sabbath was observed before Moses yea from the first beginning of the world both the Holy Scriptures and the Reverend Fathers their faithful Interpreters do attest it to prove the truth whereof we will first bring the authority of Moses which is had Gen. 2. 2 3. of which places divers have given the genuine sense and especially the Learned Rivet in Gen. and doth Orthodoxly enough defend his Exposition against those that think otherwise in his dissertation de Sabbato chap. 2. and removes a Prolepsis that is devised by the modern in commenting upon Moses's Text for Moses in the foresaid place doth not relate what God did when he writ the History of the Creation but what God did after that the stupendious work of Creation was finished namely that he ceased from creating any new work and ordained by a Law promulgated that the seventh day should be set apart by men to his worship in memorial of the Creation This is related by Moses Neither was that fore mentioned prolepsis which the best amongst the Christians allow not known to the Jews And if we follow the simple and literal sense of Moses his words they all make for us For how unjust is it when all the Verbs are of the same Mood and Tense Vajecol Vaijsboth Vajebarech and be finished and ceased and blessed to restrain the two former to the present and to extend the latter as some do to a time to come two thousand years after this would be too harsh a construction of the words But let us see how the Jews understood this place Tertullian tells us of them that they affirm that God from the beginning did sanctifie the seventh day by resting on it from all the works that he made and thereupon Moses said to the People Remember to keep holy the Sabbath day c. Where Tertullian delivers the Jews opinion of the Sabbaths observation from the beginning of the world and then he affirms that according to the Jews the Command in the Decalogue for keeping it respects the original observation of the Sabbath namely because God at the Creation sanctified the seventh day This was the opinion retained amongst the Jews in Tertullians age which he produces when he disputes against them and no where doth Tertullian deny that the seventh day was sanctified from the beginning Neither do the Jews themselves deny this The title of Ps 92. apud Jonath who translated the Bible into the Chaldee is thus A Praise and Song which the first man spoke for the Sabbath day From which inscription it appears that the ancient Jews even before the first coming of Christ thought that Adam observed the Sabbath For. Jonathan lived according to Galatinus forty two years before Christs Nativity Josephus a very learned Jew acknowledgeth that God rested on the seventh day and ceased from his works and for that cause do the Jews celebrate a vacation on this day which they call the Sabbath Josephus therefore confesses that the Jews ceased from their works on the Sabbath because the Lord ceased from the Creation on the seventh day Of the same opinion is Philo the Apostles contemporary After saith he that nature was perfected in six dayes the Father added honour to the seventh day following which when he praised he vouchsafed to call it holy Also de vita Mosis lib. 3. he confesses that the Sabbath day had a priviledge by nature since the birth day of the world And a little before in the same book he saith Moses thought it sitting that all those who were enrolled in this City should following the law of Nature
celebrate the Sabbath He grants then that the Sabbaths observation was according to the law of Nature that is that it was constituted by God at the Creation of Nature St. Austin sayes also that the Jews acknowledge that God sanctified a day since which he began as it were to rest from his labours So Solomon Iarchi in Gen. 26. By whom is cited R. Simson in Is 58. Aben Ezra in Exod. 20. Da. Kimchi Manasses Ben-Israel in Deut. 5. and all the Doctors of the Jews excepting Maimonides These things shew that the Jews had knowledge that the Sabbath was observed from the Creation from whom the observation of the Sabbath was very well known to the inhabitants of the whole World Of the Christians also divers both antient and modern were of this opinion a few of whose testimonies we will lightly touch Theophilus Antiochenus lib. 2. ad Antolicum saith That God finished the work that he made on the seventh day and blessed the seventh day and sanctified it because on it he rested from every work he made c. He saith not that God did consecrate the seventh day that afterwards only it might be sanctified of the Israelitish Church but so soon as the work of Creation was consummate the seventh day was of God both blessed and sanctified Afterwards he acknowledges that the seventh day was solemnized amongst all men which the Hebrews call the Sabbath and Greeks the seventh day although most know not the cause of that name And what cause was unknown to the most namely the holy resting of God on that day and its sanctification whereof Theophilus made mention a little before Tertullian saith that Christ fulfilled the Law while he made the Sabbath day which was holy from the beginning by the blessing of the Father more holy by his own doing good on it Cyprian confesseth that the Seventh day Holy day from the Creation of the world obtained authority because in six dayes Gods works were finished and the seventh consecrated to rest as holy and sanctifying honoured with a solemnity of vacation and entitled to the sanctifying Spirit Lactantius is of the same opinion God finished the world and this admirable work of the Creation in six dayes space and then ordained the seventh day whereon he rested from his works This is the Sabbath day Lactantius therefore fetcheth the sanctification of the Sabbath from the Creation and not from the History of Manna St. Athanasius saith that God rested when he had finished the former Creation and therefore the men of that generation observed the Sabbath on the seventh day Where he acknowledges that the Sabbath was observed from the Creation till Christ for he saith that all men of that generation did observe the Sabbath where he speaketh of the whole time from the beginning of the world till Christ Greg. Nyssen Lo here is for thee the Sabhath blessed from the beginning of the world mark it by that Sabbath this Sabbath the day of rest which God hath blessed above other dayes Chrysost God hath blessed and sanctified that day What is it that he hath sanctified it he hath set it apart from other dayes After when he tells us the cause why he hath sanctified it he addeth because on that he rested from all his works which God began to make Now God intimateth to us this Doctrine from the beginning teaching us that within the compass of a week one whole day is to be set apart and spent in spiritual work Therefore according to Chrysostom the Sabbath Day since the Creation was set apart from other dayes and plainly it appears that for that ordination the world is bound to dedicate one whole day of the week to the worship of God Aug. ult cap. postrem lib. de Civitate Dei while he is describing that everlasting Sabbath which the Saints shall enjoy in heaven he referrs the institution of the Sabbath to the resting of God from the work of creation He doth the like in Epist. ad Casulanum where he saith that God sanctified the seventh day when he rested on it from all his works and afterwards gave command about its observation to the Hebrew people Augustine therefore doth acknowledge that the use of the Sabbath was amongst the ancients before it grew common amongst the Hebrews namely first at the beginning before Moses and afterwards in the Church of the Jews Theodoret. He hath bestowed a blessing on the seventh day instead of creating lesâ— that day only above others should want its hoâ— nour and he hath put Hallowed it foâ— set it apart And afterwards In blessing the seventh day he hath shown that he thought it not an unprofitable and superfluous day but hath ordained it to be applied to rest Who doth not see that in Theodorets opinion from the beginning the Sabbath was set apart for the worship of God from other dayes So when he answers the question why he commanded not the Sabbath to be celebrated on another day because the God of all hath created every thing in six dayes but on the seventh day he made nothing but honoured this day with a blessing as it is added in six dayes the Lord thy God made Heaven and Earth and rested the seventh wherein he teaches us that even then this day was consecrated of God to rest and sanctification from the beginning of the world Alexander Hales affirmes that the Sabbath before the Law was observed of the Fathers and of the same opinion are divers of the Schoolmen Now if any have a mind to reckon up the grave opinions of the aforesaid Fathers he will not deny that the Sabbath day was solemnly kept from the very beginning of the world because by the judgment of them all the Sabbath was sanctified by God nor do the Fathers speak of the purpose of God as though it was not then really set apart for the worship of God but according to his purpose it was only destined for this that after two thousand years it should be set apart for this end for say they when God had finished his work of Creation the Sabbath was sanctified from the beginning or from the creation of the world when he had rested from his works from the Creation till Christ c. and therefore they acknowledge that the Sabbath day was solemnized amongst all men or all men of the former generation that is from the beginning of the world till Christ a long time before its use was established amongst the Jews All these things are affirmed in round words by the Fathers Out of which it clearly appears that one day of the week was alwayes set apart to the worshipping of God publickly And as the best of the ancients were of this opinion so the chief of our late writers that have flourished in the Reformed Churches do affirm that God did from the beginning of the world sanctifie the seventh day for his
other Heathens which I think needless to rehearse here because if any will not believe my relation the aforesaid testimonies of the Poets in Clemens may make the incredulous to believe Euseb de praepar Erang saith that God having finished his works allowed us a day for rest from our labours This he confirms by the authorities of divers Poets And the learned Rivet in dissertat de Sabbato cap. 5. proves that these testimonies are to be understood of the seventh day of every week While Suetonius describes the moderation of Tiberius exhibited even towards his inferiours he tells us amongst other things that Diogenes a certain Grammarian being wont to dispute on the Sabbath dayes at Rhodes would not admit Tiberius to hear him out of his order but by his servant put him off till the seventh day Whence it appears that the seventh day was known to Diogenes although the learned Casaubon on that place of Suetonius thinketh that the observation of weeks which holds at this day used among the Greeks was not commonly received before the times of Tiberius Yet the learned Rivet loc citato proves by divers testimonies that it was in use amongst the Latines so to distinguish their dayes Lampridius in Alexand. Severo tells us that when he was in the City he went up to the Capitol on the seventh day and frequented the Temples We meet with more testimonies to this purpose in the learned Amesius of pious memory in Medul Theolog. lib. 2. cap. 15. sect 10. And now I will conclude with the testimony of Josephus against Appion l. 2. That there is no nation either of Greeks or Barbarians or any where else amongst whom the custome of the seventh day which the Jews used to keep holy was not grown common With whom as we have seen agreeth Clemens Alexandrinus That the custome therefore of celebrating the seventh day was common amongst the Heathens can be doubted by none whether as I said from the instinct of nature or by the ordination of God which came by tradition to the posterity of Adam However if we may credit the fore-mentioned Authors it is certain that the Festival of this solemnity was known to the whole world although most know not the cause of this solemnity which Philo de vita Mosis lib. 3. observes and Theophilus Antiochenus in the fore-cited place Theophilus saith that all men call the seventh day the Sabbath but most know not the cause of its appellation Now that cause which most knew not was Gods resting on it when he had finished in six dayes that stupendious work of Creation which was obliterated amongst the Heathens by a long tract of time although they observed the day as appeareth by the mentioned testimonies This Irenaeus teacheth more at large in the end of the thirtieth chapter of his fourth book whither I send the Reader In the last place I will satisfie the second Question viz If the Gentiles were obliged to observe the Sabbath and the custom of observing it was grown common amongst them why are they never in Scripture reproved of God for profaning the Sabbath who can deny that the Gentiles as well as the Jews were obliged by the instinct of nature to worship God their great Creatour Besides divers of the Heathen had got the knowledge of God the Creation and Sabbath as Clemens Alexandrinus Eusebius c. have plainly taught us Furthermore let him tell us who can why they as well as other men should not be obliged to observe the Sabbath by the Divine Law for we know that a determined time to perform a certain worship is no less necessary to them than others But many reasons there were for which God might reprove the Heathen and yet move no controversie against them about the Sabbath either because its institution was grown obsolete amongst many of the Gentiles though not all or because they had violated the whole worship of God for which cause he reprehends them yet he reproves them not for the Sabbath by name as being the time of worship because the Sabbath was onely ordained for performing the true worship of the true God now the Gentiles worshipped not God but Idols therefore God accuseth them of Idolatry and not for neglecting the Sabbath and in vain would they have had regard of the Sabbath while on the Sabbath they worshipped Idols and not God the author of the Sabbath I might also add here that it 's not manifest that all the sins committed by the Heathens were reprehended in Scripture particularly But the famous Rivet doth answer this objection more at large in whose learned answers they that do not abhorr the truth cannot but acquiesce And thus much for the reasons against the opinion of the Sabbath being observed from the beginning of the world Now to the authorities by which others busie themselves to infringe this opinion these are in number three The first whereof is that of Irenaeus who lib. 4. cap. 30. tells us that Abraham believed God without Circumcision and without the Sabbath The second is of Justin Martyr in his Dialogue with Trypho the Jew in whom it 's read that Abel and Enoch were just without the observation of the Sabbath and after them Abraham and his posterity untill Moses pleased God And after he adds Before Moses there was no need of celebrating the Sabbath In the third place Tertullian is produced in whom they read that neither Adam nor his off-spring Abel or Noah or Enoch did keep the Sabbath These are the chief places which are brought against the contrary opinion to which before I answer I might say that the Judgments of other Fathers that affirm it might be opposed to the authorities of them that deny it But lest by so saying I should seem to set together the grave Fathers amongst themselves I answer first He that equally weigheth the foresaid testimonies shall easily observe that the Fathers intention in the foresaid places was this that they might teach that men were not justified by observing of the Jewish Sabbath This at the first blush will appear to him that views the places Irenaeus he speaks of the multitude of them that were just before Abraham the Patriarchs and Moses and were justified without these namely without Circumcision and the Sabbath It was therefore Irenaeus his purpose to prove that the Sabbath or Circumcision were not the perfecting of righteousness neither doth Irenaeus simply speak of the observation of the Sabbath but of its observation in order to justification which thing his words do declare And Justin Martyr had the same meaning who disputed against Trypho the Jew propounding to himself means by which mercy might befall him from God as Trypho speaks amongst which he reckons the Sabbath and Circumcision that he might have some hope of salvation Whilst the blessed Martyr opposeth himself to this mans purpose he affirmeth that all the foresaid Fathers who kept the Sabbath pleased
of mind that the State of his Kingdom waxed worse and that he fought with unhappy success against the Goths the source of so great an evil being a little more deeply sought out he reproved the Bishops which sed not with Gospel Doctrines the people committed to them who by their profligate manners stirred up the wrath of a revenging God against him to prevent which evil for the future it was ordained in a Council That the Lords day should be kept religiously The pattern of this most Christian King while the victory in this our age inclineth to the enemies perswades us devoutly to keep the L. day solemnity for which we have â—ought unsuccessfully almost these twenty years against the enemies of our liberty that have roared in the Churches of God to our great sorrow When we count the causes of this will why should we not apply our minds with Gunther amnus to bewail the heynous violation of the Lords day and with the ancient Fathers who observed that the Lords day was not reverently kept ordained That first of all the Priests then Kings and Princes and all the Faithfull should chiefly see to it that the due observation and Religious Devotion of so great a Day now in so great a part neglected be hereafter for a sign of Christianity more devoutly exhibited and that the Christian Magistrates excellency be humbly desired of the Priests that in honour and reverence of so great a Day all may be put in fear that men presume not to keep markets do their own pleasure and works on this Holy and Venerable Day For when this solemnity is either taken away or neglected there is no more hopes of the other parts of Religion than there is of the bodies safety when the head is cut off Neither can there be used a more excellent remedy for curing the other malady than the holy observation of this Festival for the zeal of Religion waxing cold and purity of holy Doctrine being obscured what will be more fit to heal errours and stirr up the languishing strength of zeal than that an entire Worship be offered up both publickly and privately to God on this day while the holy Word of God is piously preached attentively heard the Sacred Mysteries devoutly and according to Christs institution celebrated Prayers poured into the hearts of the Faithful by the Holy Ghost are with all humility offered up to God Sacred Hymns sound in the Church with a godly joy the afflicted members of Christ and the poor provided for bountifully by the rich and those that are sound in mind do mercifully comfort them that are sorrowful These are those exercises of the Lords Day which will uphold Religion when it is falling which if they be religiously observed of the Church every one seeth how great an access will be made from thence to the Christian Religion which we all profess And these are the things Most Holy Church of Christ which in this elaborate Treatise I do not utter foolishly of my self but humbly offer all things to Thee as they are taken out of the Holy Scriptures where they afforded me any light in discussing of this dispute and the lights of purer Christianity not because as sometime Chrysostome Homil. post prioris exilii reditum Thou stand'st in need of my Doctrine which indeed I acknowledge to be but small but that I might testifie my good will to thee and that at length thy natural Sons to whom Religion is both their care and their pleasure may in some sort see what works they are to attend on that Day and from what to abstain and with what authority the institution of this solemnity is supported With Gods assistance I will briefly shew from the Holy Scriptures and Fathers of better credit asserting all these things Thou hast therefore most Beloved Mother the purpose of my mind in sending forth this little work Do thou then of thy humanity to thy friends pardon the mistakes how great soever they be in collecting these things and take in good part the slenderness of my wit which endeavoured according to its power to benefit chiefly thy natural sons that sojourn in Germany which I love upon many accounts This doth he humbly ask of thee Who loves Thee and Thine with a sincere Love in Christ Theophilus Philo-kuriaces Loncardiensis AN INDEX OF THE CHAPTERS BOOK 1. THe Preface in which first is propounded the Scope of this Treatise Secondly is shewn why we meet with more things about the duties of the Lords Day in the later than in the former Councils Thirdly how far the Church at this day may be obliged by the authorities of Provincial Councils that ordain these duties although some things of lesser value be put among their Canons Fol. 1. Chapter 1. That to the solemn Worship of God a determined time is necessary Concerning the Assemblies of the Apostles and how they were present in the Jewish Synagogues on the Sabbath day 1. Chap. 2. The ordinary time observed for celebrating the publick worship of God after Christs death was the Lords day solemnly used by the Christian Church in the very Apostles age Three Texts of the New Testament namely Acts 20. 7. 1 Cor. 16. 2. and Rev. 1 10. are briefly weighed 14. Chap. 3. After the Apostles death the Church met upon other dayes than the Lords The antient Christians observed the Sabbath not as an holy day the differences between the observation of the Lords day and Sabbath How Constantine the Great ordained the Parasceve to be observed Anniversary Festivals were not celebrated with that solemnity as the Lords Day Anniversary Festivals not to be preferred to the Lords days anciently they bowed not the knee on the Lords Day 30. Chap. 4. The chief of the Fathers make mention of the Lords day solemnity the authority whereof depends not upon the Emperours Constitutions When it was first ordained that Judges should cease from hearing Law-suits on the Lords day the Christians were punished for observing it VVhat it is Dominicum agere 52. Chap. 5. The reason of observing the Lords Day It 's called the first day of the week by the Evangelists and Fathers and the Lords day Sunday also and why the Sabbath and Christian Sabbath VVhy the Fathers used so seldome the name Sabbath VVhat Synaxis may signifie with the Ancients 66. Chap. 6. The whole Lords Day is to be sanctified to God and not onely some part thereof 77. Chap. 7. The ordinance of the Lords day is not properly to be reckoned amongst unwritten Traditions It was instituted of Christ by the Apostles The Apostles prerogatives above other Ministers of the Church the things ordained by the Apostles are of Divine right 90. Chap. 8. In the compass of a week one day was sanctified from the beginning of the world This is affirmed by Jews and Christians How Adam had need of the Sabbath Mention of a seventh day observed amongst the Heathen The authorities are weighed wherein the observation
elude if they could the genuine interpretation received every where of the Church But whoever shall weigh with himself the blessed Apostles purpose who did studiously provide that his ordinances should not be a burden to the Churches of Christ which in those dayes for most what consisted of men of an inferiour condition will not easily admit that the Apostle did so ordain that collections should be made daily neither is it like that he should ordain that these should be gathered on every Sabbath properly so called since when the Apostle was present at Corinth the Christians could not meet in one place much less after his departure from them was it safe for them to frequent the Jewes Synagogues on the Sabbath day Let that place Act. 18. 17. be consulted Lastly neither must we believe that the Christian Corinthians did hold their publick meetings on the Sabbath day amongst themselves since they were held on the Lords dayes in every place neither is there extant any testimony in the whole Volume of the Scriptures by which it can be shown that the Christians kept Sabbath-day meetings among themselves or apart from the Jews Therefore the received Exposition of the Apostles words is to be retained namely that the Apostle did ordain in the Church of Corinth yet when they met for Religion weekly as the Lords dayes returned almes should be collected for the poors use and they seem privately to have laid aside what their condition permitted to bestow for the comfort and relief of the poor and that which was thus laid aside they kept with themselves till the first day in the week at what time they deposited it with the Rulers of the Church for the poors use He that shall more considerately weigh the Apostles phrase may well enough see this was his meaning for he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. against the first day in every week or when the first of every week comes so as is said amongst the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Water ready for washing ones hands In like manner the Almes which were privately laid aside of every one were deposited on the first day of the week for the help of the needy and then when the Church met are said to be gathered because their collection was made of those who privately had laid them aside on the Lords day or or first day of the week Le◠admonished his hearers because on the Lords day there should be a Collection toprepare themselves for a voluntary devotion and that every one according to his ability might have fellowship in that most sacred oblation from which testimony one may easily gather that the Christians laid aside by themselves their Collections against the Lords day which then they deposited with the Rulers of the Church to be bestow'd Although Chrysostom thinks that the people reserved their almes laid aside on the Lords day till the Apostle himself came to whom they should be brought in but the former exposition doth more agree with the custom of the Church The third place is Rev. 1. 10. where there is had express mention of the Lords day out of which almost all Writers fetch the custome of the Lords day solemnity from the very Apostles time For the Lords day as we see is expounded by as well ancient as late Interpreters of Scripture to be the first day in the week and some new expositions of that phrase which cannot stand with the signification of the Lords day in the Evangelists themselves and some famous Writers next the Apostles age are solidly resuted by divers and therefore omitting them we set it down for a certain that in the Apostles age that I may use Ribera's words on Rev. 1. the solemnity of the Sabbath was changed into the Lords Day being consecrated by the Resurrection of our Lord. For it 's not once that it appears from Scripture that the Apostolical Church kept solemn the Lords Day by celebrating the Supper preaching the Word and collecting of Alms in which the true manner of solemnizing it doth consist Yea the history of the Apostles travels lets us know that the Christians of that time held not their ordinary meetings but upon the Lords day He that shall teach the contrary confiding in Scripture authority I will freely hear although after the Apostles death the succeeding Church in some places as afterwards we shall see kept their meeting on the Sabbath dayes In the mean time we find that the Lords day in the Apostles age the sacred records attesting the same was solemnly observed Which thing was first to be proved by us CHAP. III. After the Apostles death the Church met upon other dayes than the Lords The ancients observed the Sabbath not as an holy day The differences between the observation of the Sabbath and Lords Day How Constantine the Great ordained the Parasceve to be observed Anniversary Festivals were not celebrated with that solemnity as the Lords Day Not bowing the knees on the Lords Day Anniversary Festivals not to be preferred to the Lords Day NOne who will diligently look into the gravest writers of the following ages shall be ignorant that after the Apostles were dead the Church did in all Nations celebrate the Lords Day which that it may more plainly be known to all we must know as I said in the first Chapter when the Apostles were translated to Heaven the number of dayes on which ordinarily the Church-meetings were had received an increase For while the Apostles were alive the Christians ordinarily held their meetings on the Lords dayes only but afterwards the ordinary time for performing the exercises of publick worship was not only weekly but anniversary that came every week this but once every year But here we will not speak of the extraordinary and anniversary festivals that were used by the succeeding Church but of the ordinary time returning every week destined for Religious exercises Where in the first place it will be for the Readers profit to consider that although the use of the Lords day spread abroad through the world in the Church of God yet in some places the Church had weekly her publick meetings on other dayes besides the Lords Socrates acknowledges the Sabbath and Lords Day for feasts returning every week on which meetings were wont to be kept Hist 6. c. 8. And elsewhere when he treats of the sundry rites of Churches l. 5. c. 22. he tells us that the Presbyters and Bishops of Cappadocia Cesaria and Cyprus did interpret the Scriptures on the Sabbath and Lords Day When Sozomen noteth the time of calling the Church together he sayes some met on the Sabbath and the day after the Sabbath Epiphanius in Panario contr Heresi lib. 3. T. 2. acknowledgeth that the Church met upon the Wednesday instead of the Sabbath and Lords Day When St. Austin shews what Christians must do when they see the customes of Churches to vary he confesses that
no be bound by the Fourth Command in the Decalogue to sanctifie one day weekly Amongst equal estimates of things saith the foresaid Learned Divine it cannot but be without controversie that it is as well for Christians as Jews having finished their labours on the six dayes to sanctifie the seventh that with the Jews they acknowledge that they worship the most blessed and Almighty God the Maker of Heaven and Earth But although in this both Jew and Christian do agree that when they have spent six dayes in their labours on the seventh they should rest yet they differ amongst themselves in the determination or designation of the day destined to this holy rest For the Christians keep holy that day which to the Jews was the first in the week and call it the Lords day that they might prove themselves the servants of God who in the dawning of that day subdued the Devil that spiritual Pharaoh and redeemed his people from a spiritual servitude by raising up Jesus Christ our Lord from the dead who hath regenerated the Christian Church not unto a sublunary Canaan but unto a lively hope of an immortal inheritance preserved for us in the Heavens And that I may dispatch in a word The Christian by sanctifying the Lords day doth prosess that he is a Christian that is as St. Peter interprets it believes in hinâ— that raised up Christ from the dead Hence it easily appears that both Jews and Christians though the same day be not solemnized amongst them both were led by the same reason to sanctifie the seventh day which to the Jews might call to mind their liberty restored from Egypt and servitude of a worldly Pharaoh and to Christians from a spiritual Egypt and Pharaoh But lest any one should object unto me Christians might profess this by sanctifying the last day in the week I add moreover they could not do so by right for if the Christians should keep holy day after the manner of the Jews then they would declare that their spiritual Redemption was not yet perfected but yet did look for it especially whenas the Redemption of Israel out of Egypt by the Ministry of Moses was a type and pledge of our future and spiritual liberty by Christ and the inheritance of the earthly Canaan which those that were freed from Egyptian bondage did seek after prefigured a celestial inheritance which the redeemed by the holy Blood of Christ did look for Since therefore the shadow vanished when the body was present we must not believe in God foretelling future things by types and shadows but in him that hath most faithfully accomplished the truth according to the prophecies foretold by him So Austin against Faustus the Manichee It is not saith he a diverse doctrine but a different time it was one thing for these things that they must be foretold by figurative prophecies and another thing that they must now be fulfilled by the truth made manifest and accomplished As by an apt similitude Mr. D. G. illustrateth it There is saith he in all Nations the same law of all the Stars and the same motion although a great variety may arise from the difference of the Horizon whereupon it may be our day when it 's night with our Antipodes so the law of Nature is the same with us and the Jews yet in some things it admitteth of some mutation from the difference of the Horizon as I may say whilst they inhabited the old world and we the new that is the Sun of Righteousness on the seventh day came to their Meridian by Creation to ours on the eighth day by Christs Resurrection whence that which was a festival to them to us is none Although the Sabbath be translated to the Lords day yet for that reason its being a sign between God and his people is not taken away but translated to another day Neither is the thing changed that was signified by that sign but only the manner and circumstance of time and clearness of signification I will hasten therefore to demonstrate the cessation of celebrating the Sabbath after the Jewish manner and substitution of the Lords Day into its place both out of Scriptures and Fathers The holy writings of the Apostles do testifie that the observation of the Jewish Sabbath as well as other festivals in use amongst them is removed from off the Christians shoulders So St. Paul Col. 2. 16. Let no man therefore judge you in meat or in drink or in respect of an holy day or of the new moon or of the Sabbath dayes In that Chapter while the Apostle mentions various corruptions of the Sacred Religion which he teacheth will be profitable for the Church diligently to shun he reckons up three sorts of them the first whereof by false teachers was drawn from Philosophy the second from humane traditions the third from the rudiments of the world Now by the rudiments of the world he means the pedagogy of Moses out of which ver 16. he brings forth two corruptions to wit of the choice of meats prohibited by the Law and sanctifying of Festivals observed under the same Amongst the Jews there were divers Feasts some of great name and authorty celebrated yearly namely of the Passover Pentecost and Tabernacles and then besides these they celebrated their New Moons every Month and their Sabbath every week the Apostle affirms that all these Festivals which after a manner were the shadow of Christ to come and Christ their truth and body that is they did portend what afterwards were truly exhibited of Christ had their end when Christ was once come for when the body is come the shadow vanisheth Even as in the Emperours absence his image hath authority but when he is present hath not so these things also before the coming of the Lord in their time were to be observed but when he is come do want authority And therefore they that contend for observing the Sabbath after the Jewish manner do deny that Christ is come witness the blessed Apostle for gaping at the shadow they embrace not the body There was a time when they were to be trained up by the shadow but he that follows the shadow when the body is present is deceived Therefore from that place of the Apostle we must believe that the Jewish Sabbath of which he speaks under the number of a Multitude Sabbaths because it was celebrated every week and seldome do we meet with it in the singular number as before was observed is ceased by the coming of Christ or that Christ is not yet come The same Apostle sharply taxeth the Galatians for observing of days that having rejected the wholsom Doctrine of the Gospel they returned to the same beggarly Elements that is legal observations Gal. 4. 10. Ye observe saith he dayes and months and times and yeares Where according to Tertullian contra Marcion lib. 1. c. 20. Chrysostom Theodoret Primasius c. in Gal. 4. by dayes the Apostle understandeth
Church when the image is removed Ruffinus contendeth for observing the Sabbath though not carnally or in Jewish delights To these let be added a place in Constit Apost lib. 7. cap. 37. which tells us that the Lords day supplies the room of the Sabbath All these things argue that the pious Fathers did not under the Gospel explode that precept in the Decalogue about the Sabbath and therefore sometimes under the name of the Sabbath which to them the Lords day is signified as we have seen chap. 3. For they yield that Christ fulfilled and not destroyed the Law by his coming and that Christians are to rejoyce on the Sabbaths festival and that the solemnity of this festival is grounded on the Command in the Decologue and seem only to stand for this that now it should not be in that manner celebrated of Christians that the Sabbath was amongst the Jews They celebrated the Sabbath on the seventh day and flinging off the weighty care of godliness gave themselves up to idleness and delights of this world but the Fathers taught that Christians ought not so to keep the Sabbath who should keep the first day of the week holy not carnally but spiritually For they judged it far better under the light of purer Christianity as after shall appear to labour on the Sabbath than to attend on the alluring pleasures of the world But though they abhorred the Jewish manner of observing the Sabbath yet they alwayes ordained one day of the seven as Chrysostom speaks to be bestowed in the worship and service of the common Lord of us all And therefore passing by the abrogating of observing the Sabbath in the Jewish manner being confirmed by testimonies both of Scriptures and Fathers Thirdly it remains to be considered what may be brought from the same fountains to assert the authority of observing the Lords day For it is most sure that the Apostle although he call back in the foresaid places the Church from observing the festival of the Sabbath in the Jewish manner doth not forbid Christians all observing of every day otherwise the Apostle himself had given an offence to the Church in keeping the Lords day with a Church which it appears he did Act. 20. which to think of him the candour of a Christian mind will not admit Therefore we doubt not but by the Apostle's sentence whom we believe did not ordain it by that ordinary power which yet continueth in the Church a certain day is to be employed about spiritual labour otherwise the Church had not met at a stated time in the dayes of the Apostles And whereas a certain day is appointed whereon weekly Divine worship is to be attended only that neither diminisheth nor abolisheth Christian liberty it only directeth Christians that their minds fluctuate not in observing it which is not to destroy Christian liberty but rightly to instruct Christians in the use thereof the better that they miss it not in performing service to their God Now for the weekly conventions of the Christian Church no day was deputed of the Apostles but the Lords day the first mention whereof in their writings we meet with is Rev. 1. 10. where John saith that he was in the spirit on the Lords day And although that be the first time that it 's mentioned in the Scriptures under that appellation yet might it before John writ the Revelation be known in the Church by that name No Evangelist before St. John called Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Word yet the same author being witness In the beginning was the word Joh. 1. 1. So that day doubtless was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day before not as by some new institution which lately was established in the Church but as a thing well known to the Church otherwise he would not so have named that day without farther explication but that he knew for certain it was named in the Church by that agnomination Which shews that the Lords day was celebrated in the Church before that John was in the Spirit Neither could the Lords day be so solemn throughout all Churches in John's time but that all the Apostles before him had dispersed abroad this Doctrine Secondly it appears from Scripture also that this day was by Apostolical ordination destined to the collecting of almes 1 Cor. 16. 2. Where he gives order that upon the first day of the week every one should lay by him in store the Collection for the Saints of which he had spoken in the former verse The primary intention indeed of that place is to give order about the collections made for relieving the necessity of the poor but since he orders that they may be made on the Lords day there is no doubt but he changes them to celebrate the day it self For whenas he requires the end why should he not also prescribe the means directly conducing to that end without doubt the effect which was on that day to be performed presupposeth the day it self and in commanding the end the command of the means is alwayes included without which we obtain not the end To Chrysostom that searches out the causes of this Apostolical ordination that time seems very commodious to exercise mercy on First because the mind being free from labours it is more easily perswaded to commiâ—eration And secondly because the communicating of celestial holy things being had on that day will strongly provoke men to the duties of mercy Tertullian and Justin Martyr do testifie that almes were collected on that day doubtless by authority of the aforesaid Apostolical ordination which they had laid by them in store till this day as we have seen in the second chapter These collections were by the Christian people observed of their own accord as pledges of piety as Tertullian which Iustin Martyr affirms in his second Apology were on the Sunday deposited with the President out of which provision was made for pupils widows and those who were in want through sickness or any other cause Thirdly it also appears by the Scripture that on that day assemblies were held for hearing the Word and administring the Eucharist which are chiefly to be counted amongst the sacred offices of holy dayes St. Paul as in the second Chapter although he abode seven dayes at Troas we read not that the Disciples met to break bread but on the first day of the week Whence it is collected conveniently that even then the Church had on that day solemn conventions to perform the sacred exercises of Religion on in the preaching of the Word and administration of the Sacraments neither did this custome grow out of use with the succeeding Church as after when we shall treat of sanctifying the Lords day we will shew but the devout preaching of Gods Word being happily begun on that day by the Apostles Acts 2. 1. was ever after continued at the same time to the honour of God and
reconciled to one another and then come and offer their gift which reconciliation could not be made without mention of their bargains and transactions upon whose account they were at difference And thus much for avoiding worldly affairs and especially gainful labours on the Lords day CHAP. XIII The Lords Day not to be profaned by surfeiting Servants not to be called off from sanctifying the Lords day we ought not fast on the Lords Day whether Ambrose was wont to banquet on that day EVen as the solemn observation of this day is not to be profaned by labour tending to our profit so neither is it for us to give our selves to the pleasures or delights of the world on it We do not saith Primasius in Gal. 4. celebrate festival dayes in luxury and banquettings and that justly for if a work be for bidden on a feast day that by the body may be exercised for necessity of life that we may more entirely attend on Divine matters are not those things by better right prohibited which cannot be done without sin and grievous offending of God It 's for Christians therefore neither by surâ—eiting nor sports to defile the religious observation of this day In celebrating festivals divers of the Fathers do to their power reprove rioting and drunkenness Greg. Naz. when he describes the manner how Christian festivals are to be celebrated admonisheth that we rejoyce not with the varnish of the body nor change of garments and their gorgeousness not in rioting and drunkenness whose fruit you have learned chambering and wantonness are nor let us crown our streets with flowers nor our tables with the deformity of oyntments neither let us adorn our porches nor let our houses shine with a visible light nor sound with a concord and shouting of Minstrels for this is the manner of Heathens celebrating their festivals c. when he judgeth all kind of luxury is to be removed from Christians in their festivals not only because the body being stuffed with meat and overcharged with wine easily falleth into wantonness but because amongst the Heathens with whom the Church in celebrating festivals ought to have nothing common this was an usual thing Festivals are not to be celebrated in drinking off cups of wine but in renewing the spirit of the mind and purging the heart for he that facrificeth to the belly and Bacchus doth more stir up to anger the Lord of the celebrity Scholion 5. in Johannis Chinacâ— gradum decimum quartum de Gula. It grieved Cyril that so many amongst the Christians did on festival dayes give up themselves either to honest sports surfeiting dances or other vanities of the world and he affirms that these rites tend to no other end than the derision of Gods name and slighting of the day and they that follow these things do grievously sin the rather that they go about these things at a more holy time for surely they that give the reins to the belly and pleasures cannot celebrate a festival day St. Chrysostom by two arguments of great weight and authority doth perswade his hearers spiritually to observe the Lords day In the first place from the various good things which we do enjoy on that day and secondly from our happy freedome from evils and at length descends to remove those means whereby that spiritual honour is wont to be hindred not by banquetting not by pouring out wine nor attending on drunkenness in his judgment such wicked deeds as these do no little detract from the honour of the Lords day Yet many in this our age especially the richer sort for these causes cannot avoid a just reprehension who above measure on the Lords day filling themselves with surfeit keep their servants at home to prepare meat finer than ordinary to satisfie their insatiable luxury and think much to give them leave to go to Church to feed their souls with the holy bread of life It once grieved Ambrose that a certain Christian in the time of a fast did draw with him to an hunting some servants that were accidentally hasting to the Church because thereby he heaped others sins on his own pleasures not knowing that he would be both guilty of his own offence and the perdition of the servants And why should not we as well grieve when we see divers professing themselves Christians to the world not to be more careful for promoting the salvation of their Christian servants whilst they hinder them from the publick assemblies of the Church on the Lords day that they may serve their lust Especially while as saith Ambrose they do not consider that although they be servants in condition yet are they brethren by grace for they have as well put on Christ partake of the same Sacraments and have the same God for their father which their Masters have St. Paul would eat no flesh whilst the world stood rather than that his eating should make his brother to offend 1 Cor. 8. 13. David scrupled the very once tasting of the water which was drawn out of the well of Bethlem by his Worthies with the great peril of their lives 2 Sam. 23. With how more heinous a spot do they brand themselves therefore who do expose the souls of their servants whom they detain at home from the publick meeting of the Church to serve their vanities unto so great a danger a wickedness it is rather beseeming those that sacrifice to Bacchus than those that keep a festival to God In the Council of Paris this very same wickedness grieved the Fathers for though the Lords day seemed to be kept in some reverent manner by certain Masters yet was it found very seldome to be observed with due honour of their servants under subjection I wish that the Christian Religion even defiled with the blot of this wickedness in our age were not ill spoken of amongst divers At least I beseech in Christ those that are the cause of others absence from the publick exercises of piety that they would with their servants which they keep at home be pleased to do that which Chrysostom requires of his hearers namely to discourse of what they heard with them that were absent by which means they might hear and learn from them what they lost themselves in preparing of corporal food being held from spiritual Let them consider this who cause those that are under them to be hindred of spiritual food that they may prepare corporal meat for their use Gregory allowed not at all the custom of Laicks feasting ordinarily on Lords dayes from which they could not easily be moved In the mean while I am not ignorant that in the old Church divers Canons are extant of not keeping fasts on the Lords day Although they condemned not a Fast of it self and in the general as a work contrary to Gods command or that is repugnant to his Word because divers illustrious examples thereof are afforded in the rules both
worship amongst men Wallaeus and Rivet have clearly taught this The former whereof in his third Chapter of the fourth Command doth teach this proving it by the grave testimonies of Luther Zuinglius Calvin Beza Peter Martyr Bullinger Zanchy Ursin Gualter Aretius Bonaventure Bertram Merrer Antonius Faius Junius Paraeus Zepperus Martinius and Alstedius To which the famous Rivet in his Dissertation de Sabbatho cap 1. adds the authorities of Lambertus Danaeus Rod. Hospinianus Martinus Chemnitius â—oh Gerhardus Conradus Pâ—eilen Henricus Butingus Bartasius Gonlartius Tilenus while yet he warred with us in our tents Marloratus and Fequernehianus Thâ—se two very learned Divines having deserved well of the Christian Common-wealth being compassed about with such a cloud of witnesses of great authority have made it evident to all that the observation of the Sabbath hath alwayes been used in the Church of God before Moses from whose judgment no man of reason will easily suffer himself to be perswaded to recede although one or two of the modern writers go contrary thereunto Touching which opinion after these men to say any more although it may be thought the part of a man that 's diligent in vain yet since this opinion being supported by the testimonies of so many famous Divines is weakened both by some reasons and also by the authorities of the ancients a few things more arâ— to be added These which follow are the chief of those reasons wherewith they do oppose the truth received of so many learned men In the first place Before the lamentable fall of Adam there was no need of the Sabbath on which his strength being spent with labours it was to be repaired Secondly Nothing is read in Scripture of the Patriarchs keeping the Sabbath Thirdly If the Sabbath had been observed from the Creation the Heathens had been obliged to observe it somewhere in the Scriptures they would have been accused by God for the neglect of the Sabbath w ch yet is no where read in H. Records These are the reasons which bear the greatest shew of probability for which they assert there was no use of the Sabbath before Moses in the world To the two first whereof the famous Wallaeus answers solidly To whose answer I only add this Since Adam could not conveniently attend at one and the same time two businesses of a diverse nature it seemeth not unreasonable that God assigned him a stated time for doing both in conveniently to the end he might both till the Garden freely and also solemnly celebrate the publick worship of God Moreover since we believe that the night was assigned to him in his happy condition of innocency wherein he might rest why should not also the day be appointed for a Divine contemplation of the works of God Lastly whereas the Saints themselves in that blessed Kingdome of Heaven do enjoy a perpetual Sabbath it will not be thought incongruous or disagreeable to the condition of Adam if the Sabbath were assigned to him in Paradice to worship God on although we read not that he did keep the Sabbath Some institutions are expressed in Scripture whose observation doth not constantly occurr in the same Neh. 18. 8. Those that returned from the captivity are read to make themselves tabernacles in which they abode which was not done before even from the times of Joshua to that very day although it was provided for in the Law Lev. 23. 40. And after the Law given by Moses about the Sabbath there is made no mention of its observation in the whole book of Judges c. yet none will thence conclude that the Sabbath was not instituted at that time because we meet with no footsteps of its festivity being observed Nor do we read that Sampson Deborah or Joshua did keep the Sabbath yet do we not deny upon that account that the Sabbath was instituted So also might it happen before the Law was given in the Mount And what if we say that the Aegyptians would not suffer the Israelites while they were their slaves to be idle on the seventh day Perhaps they gave place to necessity which Josephus tells us fell out also in the time of Antiochus When saith he the Jews were interdicted upon most severe punishments the observation of the seventh day within a very short time not only in Antioch but in the neighbouring regions the Sabbath was neglected Moreover it is read no where that Adam worshipped God publickly which yet we must conclude for certain he did We may judge the like of the Sabbath's not being observed of him because if he had the mode of worship prescribed him of God surely that a time was defined of God to exercise it in cannot rightly be denied although we read nothing of the express time for it is most agreeable to natural equity that as well the time for performance of the worship as the worship it self should be defined As to the third reason brought from the Heathens Some think if the Sabbath had been observed from the Creation then the Gentiles had been bound to celebrate its solemnity But this they deny for a double reason First because no footsteps of the seventh day's observation are found amongst them Secondly they are not reproved of God for neglecting the Sabbath To the first the learned VVallaeus answers loc praedicto that though it should be granted that the mentioning of it was obliterated amongst the Heathens it doth not thence follow that the use of the Sabbath remained not amongst the posterity of Adam or Noah so VVallaeus The searchers out of Hebrew antiquities tell us out of Maimonides that a corrupt religion grew up from the beginning of the world and so far received augmentations till at length the Divine Religion was almost turned upside down yet that great Rabbi hath excepted Enoch Melchisedech Noah Shem c. who worshipped the true God with a pure heart the truth of whose relation being bottomed on Scripture authority who will question If therefore the true Religion and that which was instituted of God and put into the minds of men hath ceased amongst the posterity of the Heathen in other chief points what wonder if amongst them also the observation of the Sabbath was not continued which yet was alwayes observed by the Church of God That the seventh day was celebrated amongst the Gentiles and that they observed it with a certain solemn devotion either from the instinct of nature or by a tradition received from the Ancestours from whom they descended or from a general knowledge of the Creation it self their very writings in express words do shew in which whoever will look into them he may easily find clear footsteps of a Sabbatical solemnity That the seventh day is sacred not only the Hebrews but also the Greeks know on which the universe of things animate and inanimate is turned about saith Clemens Alexandrinus which he proveth by the testimonies of Hesiod Homer Callimachus and
not God Yet doth he not affirm that the observation of the Sabbath was unknown to them but he grants that the Fathers were not justified by it which they also confess who hold fast the foresaid opinion confirmed to be true by a long series of authorities It was not therefore the purpose of the Reverend Fathers to define whether the Sabbath was simply observed of the Patriarchs or not Onely they affirm that by its observation they obtained not righteousness before God nor for that cause did they observe it as the Jews did contend in this question with whom the Fathers had to do And Tertullian is not to be expounded otherwise who attended this also that he might shew against the Jews that the Fathers were not justified by Circumcision the Sabbath or the works of the Law His words do testifie this For he sayes advers Jud. c. 2. He that contendeth that the Sabbath is yet to be observed as a medicine of salvation must teach that those who observed the Sabbath formerly are just c. and thereupon what were formerly objected do follow which in this manner being understood according to the scope of the Author without any injury to the words do make nothing against the observation of the Sabbath from the Creation especially whereas Tertullian himself as formerly we observed hath asserted that the Jews do confess that Gods resting on it did from the beginning sanctifie the seventh day The truth of which assertion Tertullian no where calls into question for if he had not taken it for true then he would not have granted it without a reproof in any wise for their sakes but would have used one or other interpretation either to avoid or clear that place out of Genesis 2. 2 3. which yet he no where does The sanctification therefore of the seventh day from the Creation for which the Jewes stood is granted by Tertullian out of whom it is fetch'd that there was the use of the Sabbath before the Mosaical Law which also Tertullian granteth must continue when that ceaseth Therefore in the second place I answer that these and the like places if any be amongst the Fathers which seem to intimate that the Sabbath was not observed before Moses are not so much to be understood of the Sabbath it self or the observation of the seventh day as of the Jewish observation thereof and its abuse to Justification before God for they contend either that for its observation eternal life befell not the Patriarchs or that it was not observed before Moses according to the Ceremonies wherewith it was afterwards celebrated of the Jews neither ought it to be observed after the coming of Christ which things are affirmed by none at all Thirdly In the foresaid testimonies the Fathers had to do with the Jews who obtruded the Jewish Sabbath on the Christians for which cause when the Fathers mention the Sabbath they speak of it somewhat dishonourably if we look at the Name and Ceremonies of the Sabbath but if we understand the thing it self i. e. the Lords day they have extolled the Sabbath with wonderful praises therefore when they plead against the Jewish Sabbath they altogether reject it but when they appoint it to be celebrated in the Christian manner they greatly honour it Fourthly The Criticks which are well exercised in the writings of the Fathers teach us that it is an usual thing with the Fathers while with all their might they decline one errour they oftentimes do either fall into another or seem in a certain sort to fall into it like Husbandmen as prettily the learned Rivet in Prolegom in Crit. saâ—r cap. 11. who labouring to straiten a crooked stick do sometimes exceed measure and bend the plant into a contrary and diverse form so they know it very often falls out with the most grave Fathers who peruse their disputations with their adversaries for while they contend with their enemies out of an earnest desire to smite them they have sometimes even struck their own companions St. Austins heat against the Manichees carried him from the explication of the Text and those things which he purposed to assert This thing Austin himself when he had finished his Treatise signified to Possidonius and others that dined with him So Possidonius relateth it in the Life of Austin chapter 15. And as the truth of this thing hath appeared in other questions so in this of the Sabbath For while Tertullian and before him Justin Martyr have declared the foresaid opinions about the Sabbath their work was with the Jews who as we said obtruded the Sabbath on the Christians as though without its observation none could obtain eternal life Which errour while the grave Fathers studied to shun they declare this opinion of the Sabbath if in the testimonies cited this was their meaning being observed all that time from the Creation until Moses in expounding of which opinion although they thought to smite the Jews yet considered they not how unwarily they wounded their own companions who to their power were diligent to defend the contrary whose opinions we have formerly recited in this Chapter Lastly None that is but meanly conversant in the writings of the Fathers can be ignorant that some more hard sayings do often occurr in them which unless they be expounded by other places in them are not easily to be admitted Chrysostom saith in his later Sermon De utilitate ex obscuritate prophetiarum in Savils Edition Before Christs coming faith in Christ was not required of the Jews which words without a candid interpretation are not to be admitted for if they be taken absolutely they agree not with the Holy Scriptures as appears from Hebr. 11. in which it is related that the Saints before the former coming of Christ did rely upon him by Faith and for their Faith are commended therefore the genuine sense of this place is to be found out of another place in his former Sermon pag. 652. where of the Jews he saith they looked for the Lamb of God to come that should take away the sins of the world of which the later place affordeth no small light to the Interpretation of the former In like manner are we to judge in examining the foresaid testimonies of the Fathers wherein the Sabbath is denied to be observed from the beginning of the world whose meaning is to be expounded from those Fathers in other places or from others that were their contemporaries If any therefore have a mind to find out Tertullians mind Adv. Jud. cap. 2. let him compare him with Tertullian adv Mercion lib. 4. cap. 12. where he shall find him acknowledging that the Sabbath was holy from the beginning We may judge the same of the other authorities which are cited whose sense is to be sought out either by other places of those authors or by other writers that were contemporaries with them The words of Irenaeus and Justin Martyr do roundly enough expound their scope as before we
authority of this command then that morality doth plainly perish when now there is not any other weekly Sabbath besides the Lords day without which as I said the Moral part of the Sabbath in the New Testament would not remain By right therefore as Alexander Hales hath it the vacation of the Lords day is the Moral part of the Decalogue in the time of grace as the seventh day in the time of the Law Moreover some may with great reason doubt why the Jewish Sabbath should be translated to the Lords day which yet we see hath been done for above one thousand six hundred years if so be that Christians be not obliged to observe the fourth Command as it is moral whenas otherwise there would be no need of any festival to succeed in place of the ancient Sabbath But because that Law doth perpetually bind all the worshippers of God to the observation of the Sabbath it necessarily follows that the day on which the Sabbath is to be observed must be determined by some positive Law and is designed by God for this purpose to be the seventh day in the Old Covenant and the the first in the New For it 's not for man saith Alexander Hales quaest 32. fol. 128. to determine but God when that time is c. It 's in Gods power only to define a fit time for performing his worship But we read this question of the Morality of the fourth Command discussed at large by divers amongst whom the famous Wallaeus doth it most excellently who to the great fruit of the Church hath copiously taught us what is Ceremonial and what Moral in writing of that Command of the Sabbath I will not therefore add any more about this question but do send the Reader to the learned labours of others in which this question is examined I will only add this one thing for a conclusion out of the observations of this Learned Divine namely an explication of the Sabbath's being a sign between God and men Since saith he it is in bred by nature in all Nations that in the external worship of that Deity which they take for supreme they should have some Symbole of Document which may shew to others whom they take for God as may be observed in the sacrifices of Bacchus and therefore in the Revelation they that worshipped God and the Lamb are read to have the mark of God in their foreheads Rev. 14. 1. and they that worshipped the Beast received his mark in their forehead or hand Rev. 14. 9. which were nothing else but external tokens by which they would plainly signifie that they worshipped either God or the Beast So of old we read that the Sabbath was instituted of God that it might be a symbole or sign to manifest to all the world who was the God of the Jews So Ezek. 20. 20. the Sabbaths are said to be signs between God and them that it might be known that the Lord was their God Now what it was that was shewn by that sign Moses tells us in divers places especially in Exod. ch 31. 16 17. Therefore the children of Israel shall observe the Sabbath throughout their generations for a perpetual Covenant It is a sign between me and the children of Israel for ever he speaks of the Sabbath for in six dayes the Lord made Heaven and Earth and on the seventh day he rested and was refreshed As if he should say the pious observation of the Sabbath amongst them when every seventh day returns doth intimate that the Almighty Creatour of Heaven and Earth is their God In this sense Athanasius de Sabbatho Circumcisione saith The Sabbath is a sign whereby the day might be known on which the Creation was finished which being known they might ascend to the knowledge of the Creatour And by observing the Sabbath they attained unto that two manner of wayes First inasmuch as one day of the seven was solemn or because after they had ended their labours in the six dayes they must rest on the seventh Secondly by determining that rest on the last day of the weekly compass both wayes the Jewes signified that they worshipped none other than God the Creatour of Heaven and Earth because whereas they sanctified the seventh day after the six dayes labours were ended they openly professed that they were worshippers of that God who created Heaven and Earth and having finished his labour in beautifying that stupendious work on the seventh day he ceased from working for which cause he enjoyned them the observation of the seventh day that they might follow his fore-going example both in working and in resting He hath commanded saith Philo de Decalogo that whosoever received these Institutions as in other things so in this also they should follow God in working six dayes and resting the seventh and attending on the contemplation of things and study of VVisdome c. Afterwards Follow God thou hast Gods example and prescript in working six dayes And farther they set apart no other day in the weekly course but the seventh for the exercises of piety that they might profess they were the servants of that God which redeemed the Israelites out of the Land of Egypt and brought them out of the house of bondage which is collected from the repetition of the Decalogue Deuteronom 5. 15. where Moses omitting the argument taken from the Creation which he had used in the Decalogue doth excite them to sanctifie the Sabbath from their being freed out of the Land of Egypt namely because whenas they served in the Land of Egypt the Lord their God brought them out thence with a strong hand and stretched out arm and therefore he commanded them that they should observe the very day of the Sabbath in whose morning watch they came out of Egypt as the Learned Junius observes in his notes on Deuteronom 5. out of Exod. 12. 15. This seems to have been the cause of appointing this day rather than any other And thus much of the Jews Sabbath whereby as by a manifest document they professed to worship the Lord the Creator of this universe and their mighty Redeemer out of Egypt for which cause the Sabbath was had for a sign between God and them CHAP. X. A day in every week is to be sanctified under the Gospel which is not the seventh but first the celebrating of the Jewish Sabbath Col. 2. 16. and Gal. 4. 10. examined the places whereon the observation of the Lords Day in the New Testament is bottomed The Fathers acknowledge its Divine authority neither can the Church change that day and substitute another in its place A Stated Day in every Week being granted to perform Gods Worship on it remaineth now farther to find out what day is determined by God for his worship since the Light of the Gospel was up and down dispersed And whereas thus far we have spoken of the Jews Sabbath it remains in the second place to be considered Whether Christians or
the Sabbaths of the Jews and by the names of Months New moons by years the computing of years according to the Jews The false Apostles did urge the Sabbath New moons and the other Feast dayes of the Jews because they were legal observations but the Apostle having pious bowels rolling within him doth seasonably admonish the Galatians that they should not yield to them in this business and so his labour in promulging the Gospel be in vain And to any that considers the circumstances of the Text it is a thing without controversie that the Apostle properly doth reprehend the Galatians because that after they had acknowledged and received the Doctrine of the Gospel in a Jewish manner to whom not only the day for the worship but also the celebration in its rest was of it self religious they had observed Feast dayes as if such a kind of observation were so necessary to the worship of God that by its neglect their salvation was in hazard Neither are the words of the Apostle so to be taken as if he only reprehended the Galatians for observing dayes on this ground that they might make a guess of the success of their actions as the Heathens did as St. Austin would have it Epist ad Januarium although in another place he interprets this place doubtfully Austin in Epist ad Cal. expounds it first of the Heathens custom and then of the Jews Also the Commentaries in Gal. attributed to Ambrose do interpret the place of the Apostle in the same manner but because the observation of dayes which was rejected of the Apostle was done according to those weak and beggarly elements Gal. 4. 9. i. e. as we said legal observations which the Galatians did seriously sue for being so taught of the false Apostles The sense of the Apostles words cannot be expounded according to the foresaid Fathers These sacred testimonies of the blessed Apostle do shew that the Jewish Sabbath was abrogated by Christs coming Nor do I dissent from the gravest Lights in the Churh in teaching the cessation thereof for with an-unanimous consent they do teach that the observation of the Jewish Sabbath is not to be imposed on Christians So Athanas Hom. de semente Homil. de Sab. Circumcis Cyprian would have the eighth day to be to the Christians what the Sabbath was which as he saith is as it were the Image of the Lords day August Ep. 118. c. 12. Ambros in Eph. 2. Chrysost in Cal. 1. Tertullian calls the Sabbath temporal which in time should cease Chrysostom confesses the same Hom. 12. ad Pop. Aug. l. 6. c. 4. contr Faust Manich. de Gen. ad literam lib. 4. c. 13. Hither also are to be referred other fore-cited testimonies of the Fathers which yield a testimony evident enough for the cessation of the Jewish Sabbath Now since these holy Fathers do assert that the precept of the Sabbath is not to be observed of Christians whether do they simply contend for abrogating the observation of the weekly Sabbath or only that it must not be kept on that manner and on the seventh day as the Sabbath was commanded the Jews Which is very worthy our consideration and the later seems to be intimated by the following examples Whereas the name is put upon the seventh day and the observation thereof ordained yet we saith Hilary do rejoyce on the eighth which is also the first the festival of the Sabbath being finished Therefore Hilary affirmeth not a simple abrogation but change of the Sabbath whose name we often meet with and the observation prescribed because he confesseth that Christians did observe the festival of the Sabbath though on the Sabbath day i. e. the seventh day from the Creation it was not done Tertullian while he disputeth that the Patriarchs did not acknowledge the use of the Jewish Sabbath yet he granteth the Sabbath which he calls eternal that is it was before the Law and must last when it ceaseth for no where doth Tertullian deny the sanctification of the seventh day from the Creation which the Jewes do assert St. Austin contr Faust Manich. whilst he teacheth that the Sabbath and Circumcision were figures saith it is no diverse doctrine namely ours from that of the Jews about the observation of the Sabbath but a different time it was one thing for these things that they must be foretold by figurative prophecies and another thing that they now must be fulfilled by the truth made manifest and accomplished Where Augustine confesseth that both the Jews and Christians observation of the Sabbath is grounded upon the same foundations of Doctrine though the same consideration of time be had amongst both Yea in another place he acknowledgeth that the command of the Sabbaths observation was more enjoyned to us than the Jews The 251 Sermon in August de tempore saith also that the glory of the Sabbath is transferred upon the Lords day that is the positive determination of the seventh day is changed which yet he affirmeth not is abolished For where there is only a mutation of a thing there is not an utter destruction of it Therefore according to the author of that Sermon the Law of the Sabbath is not vanished and made void so that by it we are not obliged to observe any Sabbath Origen grants that every holy and just man ought to observe the Sabbath's festival and he shews how this must be done neither doth he yet speak of that spiritual Sabbath of which we meet with frequent mention in the Fathers but of the Christian Sabbath which now is succeeded into place of the former Sabbath which he shews by the works that are to be done on that day Leaving therefore saith he the Judaical observations of the Sabbath let us see how the Christian ought to observe the Sabbath On the Sabbath day he speaks of the Lords day under that name he ought not to work any of all the worlds actions If therefore thou ceasest from all thy secular works and doest no worldly thing but attendest on spiritual works goest to the Church hearest godly Lectures and Treatises lookest not after present and visible things but at invisible and things future this is the observation of the Christian Sabbath This shews that Origen speaks of the Sabbath as it is to be observed of Christians and not of the spiritual Sabbath or else Christians all their dayes ought not to be troubled with their secular labours which Origen never thought on Athanasius saith that he observed the Sabbath day not as they in the first age Now what else meaneth the observation of the Sabbath in Athanasius but keeping it holy day by vertue of the command in the Decalogue about the Sabbath The image of the Lords day according to Cyprian went before in the Sabbath Whereby he infinuateth that the Lords day is to us what the Sabbath was to the Jews whose place it now supplieth in the
rural works have been slain with Lightning others punished with contraction of their limbs others having their bodies and bones also consumed in an instant by visible fire and on a sudden resolved into ashes have died in great torment as many other terrible judgments have been and to this day are by which it is declared that God is offended at the dishonour of so great a day These tremendous judgments of God do shew that God the avenger of all sin is angry as the Fathers speak at the impious violators of this solemnity But if the holy festival of the Lords Day were not Gods own ordinance his severe anger would not be so hot upon those that are guilty of the violation thereof We therefore of right do esteem the Lords Day above other dayes and that by reason of its solemnity because it was by a positive determination of Christ by the Apostles set apart from other days in the week that it might supply the room of the ancient Sabbath that it might preserve Religion and the external Worship of God both publick lest the disorderly congregating of the people should diminish their faith in Christ and also private that all might be obliged to attend meditations and pious exercises on a certain stated day which otherwise would seldome or never be done by men attending on the world rather than God therefore is the Lords day ordained that they being at liberty from worldly things might give up themselves wholly to Divine matters Lastly It only remaineth that this question may sufficiently be satisfied Whether it be in the Churches power to abrogate the Lords Day and substitute another in its room Surely he that saith that so innocent a custome so long received of the Church and that through authority of God by the Apostles caught not to be troubled with a change seems to be in the right unless any think that now greater authority doth reside in the Church than the Apostles were endued with wherewith it being endued it can change those things which were ordained of the Apostles or unless some greater occasion than the Resurrection of Christ do occurr than which the world never saw a greater miracle And Chrysostom calls the Lords day or the first day of the week Hom. 2. Tom. 6. because of Christs Resurrection the birth day of the whole humane nature Lastly if the custome of the Church from which arguments are not once fetched by the Apostle as 1 Cor. 11. 26. grounded on the word of God be of any right amongst Christians I see not why the Lords Festival celebrared first by them of Hierusalem secondly by them of Troas thirdly by the Galatians and Corinthians fourthly by them of the Isles Rev. 1. fifthly by the Greeks and Latines and lastly by the whole Churh through the world professing Christs name I say why this innocent custome which is attended with no incommodity but much profit happily continued from the very Apostles age hitherto should not be by us derived to our posterity Whilst Julius blames the preposterous irruption of Georgius the Arrian into the Bishoprick of Athanasius he uses this argument It is not fitting that this new manner of canons should be brought into the Church for where is there such an Ecclesiastical Canon or such an Apostolical tradition so we say here It is by no means fitting that a new custome should be introduced against an innocent order so long received by the Church which is neither supported by the Canons of the Church or tradition received from the Apostles None in this found mind can grant that things ordained by the Apostles can be changed of the Church I confess all the ordinances of the Apostles were not of the same kind for some of them pertained to Doctrine some to rites as Wallaeus observes chap. 7. those are perpetual neither any wayes obnoxious to change he must be anathematized that preacheth any other Gospel than what we have received from the Apostles Gal. 1. 8. but these which respect the rites or circumstances of Divine worship are of a double nature for either their causes were singular and such as perpetually should not have place in the Church therefore these ordinances were to be varied because when the cause was taken away the ordinances themselves ceased but other ordinances respecting rites were not to be changed whose occasions perpetually continued in the Church such was the laying on of hands in the ordinations of Ministers and therefore when the causes of ordinances made by the Apostles are changed the ordinations themselves are to be changed but while the cause remains the ordinances also remain unmoved Which things being considered it 's easie to see that the ordinance about the Lords day is not to be varied because no greater cause than what it 's bottomed on can ever occurr for whose sake it should be changed neither hath the Church ever thus far since the Apostles age once attempted this Therefore the foresaid question is superfluous that I may say no worse and altogether unworthy a farther answer especially whenas we know that many priviledges necessary for a Church to be founded were granted by God to the Apostles which were not derived from them to the Doctors of the Church founded for they were personal and could not lawfully be challenged by others which is shewn more at large in the seventh chapter CHAP. XI In what things the sanctification of the Lords day doth consist Where about resting from gainful labours which the Fathers carefully cautioned against that they should not be used on that day A place of Chrysostom Gregory and the Council of Laodicea is explained also a Canon of the Council of Matiscon WE have seen by the judgment of the Fathers that the Lords Day is to be sanctified and that by Divine authority Now it remaineth which we undertook in the third place to be proved to find out in what the solemn observation thereof consisteth The Fathers think that to Christians the Lords day succeeded in place of the old Sabbath and therefore as Hilary speaketh is to be celebrated with the festivity of the Sabbath that is as August Serm. de Temp. 251. even as the ancients observed the Sabbath Now it appeareth by the Scriptures of the Old Testament that the observation of the Jewish Sabbath consisted first in the rest and secondly in the sanctification of this rest and in the observation of these things their records will inform us that the Lords day was solemnized by the ancients As for the rest the Church of Christ hath used it not as necessary of it self to the worship of God but only as an help thereto without which the worship commanded of God could not conveniently be performed of the people For while men are intangled in the affairs of this world they cannot religiously attend as is fitting on the things that pertain to God and his worship The Sabbath was not allowed for idleness but that men
of the Sabbath among the Patriarchs is denied VVhy the Heathens are not upbraided with the profanation of the Sabbath 107. Chap. 9. One day in the week is even under the Gospel to be sanctified The morality of the Fourth Command which is perpetual requires this Christ hath not abolished the Law How the Sabbath is said to be a sign between God and the Church 134. Chap. 10. A day in every week is to be sanctified under the Gospel which is not the seventh but first The cessation of the Jewish Sabbath Col. 2. 16. and Gal. 4. 10. are considered The places on which the observation of the Lords Day in the New Testament is bottomed The Fathers acknowledge its Divine authority The Church cannot change that day and substitute another in its room 145. Chap. 11. VVherein the sanctification of the Lords day consisteth where something is said about resting from gainful labours which the Fathers carefully cautioned against that they should not be used on that day A place of Chrysostom Gregory M. and of the Coun. of Laodicea is explained And a Canon of the second Coâ—nâ— of Matiscon 178. Chap. 12. How far forth on the Lords Day we may attend labours namely of necessity and piety Countrey men are bound to sanctifie the Lords day The indulgence granted to Countrey men by Constantine the Great is examined and revoked The fact of Paula and the practice of the Coenobiteâ— or Monasticks in Hierom is weighed The sense also of a Canon of the Council of Orleans Manumissions and certain transactions on the Lords day 197. Chap. 13. The Lords day not to be profaned by surfeting Servants not to be called off from sanctifying the Lords day We are not to fast on the Lords day Whether St. Ambrose was wont to feast on the Lords Day 218. Chap. 14. Sports are not at all to be held on the Lords day by the judgment of divers Fathers and Emperours Four kinds of showes condemned by the Fathers and not to be acted on the Lords day and not onely while the sacred meetings are kept 2â—9 BOOK II. Chap. 1. THe Lords Dayes solemnities were both publick and private publick assemblies of the Church on the Lords Day the mention whereof we meet with more frequently in the succeeding than the former Church Night meetings and why abolished at this day Meetings before day and on the day in the morning and in the evening 249. Chap. 2. What was done in the publick meetings of the Church Reading of the Scriptures What Scriptures were read Humane writings were also read in the Church The order in reading of Scriptures The Readers of Scripture stood in the sight of the whole people 262. Chap. 3. Explaining of Scripture on Lords Dayes which was called Treating Whose office it was to do this Who the Clerici were among the ancients Bishops q. Watchers Overseers and Superintendents The Bishops interpreted the Scriptures Presbyters Deacons sometimes Catechists and sometimes also private men did the same 274. Chap. 4. Converning the manner of expounding Scriptures in use with the ancients Treating begunwith Prayer The text of the Treating The Scriptures that were read applyed to the peoples use The Treaters did sometime stand and sometimes sit After Treating followed Prayer when that was ended a Psalm was sung to God 285. Chap. 5. Whether the bare reading of Scripture in the Church assembly be properly preaching and how the reading of the Scripture may be called preaching 295. Chap. 6. The time assigned to the Treatises of the ancients namely how long they lasted Their Treatises were not long ordinarily about an hour but they were not tied to an hour None were to go forth before the end of the Treatise 301. Chap. 7. The ancients treated every day out of the Scriptures Neither did they prohibit others who taught diligently from that their diligence in teaching 307. Chap. 8. They were wont on the Lords dayes to Treat out of the Scriptures 312. Chap. 9. Both in the Old and New Testament in celebrating the Sabbaths solemnity after reading of the Scriptures followed their interpretation It 's considered whether amongst the Jews before the Babylonish captivity the interpreting of the Law was used on their Sabbath dayes 318. Chap. 10. The Church used Prayers on the Lords Day Conventicles for Churches Prayers onely to God the Praefectus began them He prepares the people to pour them out The Sursum corda in Prayer the voice of all that worshipped was one They prayed as the Holy Ghost suggested to them How this custome for what the Church prayed The posture of the body in prayer 335. Chap. 11. Concerning Psalms and Hymns that were sung on the Lords Day The use of Hymns was but of late time in the Western Churches although Baronius think otherwise Whence the matter of Hymns was taken 353. Chap. 12. The manner of singing in the Church was modest and sober the incommodities of a sweeter voice in singing The commodity of a well moderated singing Antiphones Organs How none were to sing in the Church but those that were chosen for that purpose Broken Musick disallowed A censure of that Musick which is in use with the Papists 359. Chap. 13. Administration of the Sacraments on the Lords Day 373. Chap. 14. Who was to be present at all the offices of the Liturgy and who not The Catechumeni Audientes Competentes Poenitentes and their sundry degrees namely some Lugentes others Audientes others Substrati others Consistentes others Sacramentorum participantes At what offices these were to be present and what not 375. Chap. 15. Of places in which the Churches publick assemblies were held 390. Chap. 16. Private Duties of Religion to be performed on the Lords Day Examining of what they heard Conferring on the same Meditating of the life to come Amesigâ—thâ—â—ed for the poors use 〈◊〉 Chap. 17. The Conclusion 407. A Table of the Fathers and other Writers out of whom this Narration is transcribed together with the places where and times when they were set forth Since nothing can with that faithfulness be brought to light out of the pleasant Gardens of the Ancients against which malevolous detractors do not whet their spiteful tongues therefore knowing the temper of such men I thought it would be for the Readers profit in the very entrance of the Treatise to make mention of the Places and times of the Editions of the Grave Fathers and others whose Testimonies are here alledged to the end that both the Detractors may be prevented and also if the Reader who thirsted after Truth should any where stick doubting he might the more easily make recourse to the Authors cited and consult their meaning and so all occasion of doubting being cut off he might at length willingly embrace the Truth set before his eyes A AGrippa de vanitate scientiarum Colinae Agrippinâ— 1598. Ambrosius excusus Basileae 1567. Amesii Medulla Amsterodami 1627. Antonius de Dominis de Repub. Christiana part 2. Londini 1620. Arnobius contra