Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	bishop_n	church_n	write_v	2,653	5	5.9810	4	false

Text snippets containing the quad

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

not appoint any new thing but renew the old Moreover in the Council of Friuli Can. 13. all Christians were commanded to observe with all reverence the Lords Festival in which as in other Canons of that Council they acknowledge they do not institute new rules but having recited the sacred pages of their fore-fathers Canons they persist to embrace with greatest devotion and 〈…〉 with a fresher style the things that were digested by them and promulgated by a wholsome pen. There came out also a new Decree in a Council at Paris for the strict observing the Lords day of which this reason is assigned by the Fathers because a due observation and the religious devotion of that day was in a great measure neglected That was not then the first time they decreed a religious institution of the Lords day but it being grown into a disuse they labour Postliminio to renew it and call to remembrance the neglected or obscured use thereof and the dissolute manners of Christians in performing on that day the exercises of Religion have produced new Canons about observing this solemnity whenas yet the solemnity it self and the holy duties thereof were well enough known to the former Church and so the things which were neglected through the carelesness of the people were afterwards with great labour inculcated Another reason also is to be added for the ordaining new Canons about this Festival The Heathen Emperours being haters of the Christian name provided by their Laws that the Christians should not have liberty on the Lords day to keep their meetings Which the wicked Edict of Dioclesian touching this thing informs us of How therefore would they observe out of the writers of that age all the mysteries of godliness to be performed on that day whenas not without great peril of life they did celebrate the Lords dayes not on the day time but on the night yet all Authors of any note as I said do acknowledge that the day it self was to be celebrated from the beginning of the Church and if they had had liberty they had executed the same offices of Religion on that day by which it was celebrated in the succeeding Church And these are the things for whose cause the Fathers of the succeeding Church being moved have treated more at large concerning the Lords day duties than those of the foregoing There remains one other rock upon which lest any dash I judge them also to be advertised Many of the Canons upon whose authority a great sort of the duties of Religion on that day to be performed do lean were set forth by Councils which were Provincial perhaps therefore some will object that none but the Churches of those Provinces are obliged to keep those Canons But indeed since the Decrees of Provincial Councils serve for the profit of the whole and not of any particular Church onely why should they not be received of other Churches professing the same Faith with them although not by vertue of any Provincials authority but of Divine truth albeit determined in a particular Province And since the reason of a Provincial Synods determination is universal why should not Canons so determined even in that respect oblige other Churches although not to undergo the punishment For the imposing of the punishment is particular where the Law in respect of equity may be general And whenas we see the authorities of particular Fathers to be esteemed amongst all we should be too partial towards them if we should set at nought the Canons of Provincial Councils at which several Fathers and Bishops were present unless some body will think that a sentence approved by the judgments of many be of less weight and authority than when it 's pronounced by one single person apart Because Pauls Epistles were written to particular Churches they are not therefore rejected of others for that in Gods intention they pertain to the Churches of all ages and Nations nor do they less agree with their moral state and condition than with those for whom they were primarily designed Moreover if in any Province there be Churches rightly constituted and according to the rule of Gods Word doubtless they are to be honoured with the name and title of Churches and the right hands of Christian fellowship are to be given them neither is there extant at this day a Church which upon occasion does not freely use the authorities of some Provincial Councils in confirming the truth to which yet this is by none imputed as a fault and why may not its assertors sometimes have liberty to use the Provincial authorities of Canons for propagating the truth about the Lords day The Orthodox Fathers anciently when any question arose by which the peace of the Church was disturbed did advise and mutually help one another The French Bishops in the case of communion with Felix consulted the Bishops of Rome and Millain whose Letters were read in the Council of Tauritan as appeareth by the fifth Canon of that Council The Spanish Bishops in the case of the Priscillianists profess they will not communicate with the lapsed although reclaimed without the consent of the Roman Bishop and Simplicianus of Millain Liberius Bishop of Rome writes to Athanasius and begs it of him before God and Christ that if he be of his mind he would subscribe his Epistle A pud Athanas p. 397. That was indeed a sweet communication and modest prudence in the ancient Bishops that one act and one consent should be kept according to Gods Laws amongst them all And hence it was that they entirely studied to use one common counsel about the profit of Church-administration and did not reject with a supercilious disdain that which seemed best to be done to their fellow Bishops although distant from them in other Provinces but the association of Priests although large was so coupled together with the glew of mutual-concord and bond of unity that one falling into danger the rest helped him Whatever therefore was thought just by Pastors of other Churches especially those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Petrus Alexandrinus sayes in Sozomen of the Roman Bishop although congregated in a Provincial Council or out of Council was by good desert not rejested of other Bishops of the same Faith but they helped one another by mutual counsels and labour Whence it follows that Canons ordained although in Provincial Councils about the Lords Festival are not to be rejected But I will stay no longer to take this remora out of the way One Objection remaineth which lest any thing be wanting to the knowledge of the truth must be prevented Some having no care of the Lords Festival do contend that the Fathers in those latter Councils do stick in small things and do mingle I know not what matters of little value with their Canons about observing the Lords solemnity for whose sakes they judge whole Canons to be nothing worth as in some Councils it 's

profit of the Church From the three foresaid places of the New Testament and testimonies of various Divines and Versions of the Scripture the learned Wallaeus concludes that the use of the Lords day is to be referred to the Apostles And whatever is brought of some in their Expositions to the contrary is solidly by him weighed and refuted Lastly We have shewn in the second chapter of this Treatise that the Lords day was ordinarily solemnized by the Church while the Apostles were living and the preheminence of it above other dayes which the succeeding Church hath consecrated to Gods worship in the third Chapter Since therefore the Holy Scriptures do plainly bear witness of the name and use of this day for the name which the Church ever after used is by St. John expressed Rev. 1. 10. and since it is by the Apostles charge destined to the sacred assemblies of the Church and gathering of almes 1 Cor. 16. And lastly since at the same assemblies the Apostle and Church spent it in hearing the word of God and communicating the Eucharist Act. 20. what man is there that can rightly deny that its authority in the Church was established by the testimony of Holy Scripture of which in the third place we have undertaken to enquire in ch 7th since it is bottomed upon the ordination and practice of the blessed Apostles which are recorded in the Scriptures amongst un-written traditions it cannot be reckoned I deservedly therefore affirm that its observation is commended to us in the Scriptures Because we so often read in the Scriptures that the Apostles and the whole Church of Christ did unanimously hold their assemblies on that day to whom will it not be thought a needless thing to dispute the authority of its institution especially since we read this was done of the Church while the Apostles were alive For it is dangerous either to say or write that the Apostles in some things used a divine inspiration and in others their own prudence and that in those things which are found written If the Apostles in Scripture admonish Christians that they receive no opinion from those to whom they have given no Commandment Act. 15. 24. if they ordained in all Churches what they received from the Lord 1 Cor. 7. 7. if Christians must imitate the Apostles 2 Thes 3. 7. and withdraw themselves from every one that walketh not after the tradition received of the Apostles 2 Thes 3. 6. Surely it seems just to think that the Christian Church in all Nations would not yield to those that obtrude the Lords solemnity upon them unless they knew for certain that this burden was imposed on them of God by the Apostles Lastly if those things be to be done by the Church which it hath learned and heard of the Apostles Phil. 4. 9. why should it not keep holy the Lords Day since the Apostolical Church kept its meetings on that day and who will say that the Apostles do not command us to imitate them when in holy records their example is represented unto us And these are the things with which I am perswaded to believe that the Sabbaths festival by Divine authority which proceeded from God by the Apostles was translated to the Lords day for he onely who is Lord of the Sabbath can change the Sabbath day Mar. 2. 28. Besides this all men know that that is grounded on the word of God which is either expressed in so many words in Scripture or else by virtue of necessary consequence is drawn out from thence and in this later way the best of our Divines affirm that we meet with in Scripture the institution of the Lords day as at large and pithily the famous Mr. D. G. First saith he in the Old Testament a parallel precept occurrs as all know in the Decalogue from which any may know that it seemed just and good to the Divine Majesty to set apart a whole day of the seven for the worship of God Secondly Apostolical practice is a sign of Gods will in this business they observed this day and commended it to be observed by others and if their practice in this particular had been doubtful the perpetual and constant custome of the Church from the Apostles age which illustrates their practice in doubtfuls and confirms it in plain things doth most evidently demonstrate this For although we reject ●n vritten traditions yet may the inviolate custome of all Churches from the Apostles times interpret to us their writings If we could have the interpretation of some place of Paul allowed of in the judgment of all his auditors who would not prefer this far to the Commentaries of all others deeds do as well speak as sayings Since therefore we see this a confirmed practice of all Christians we should be too unjust and hard if we should deny our belief With these same arguments doth that famous and learned Divine teach the Church to defend the truth against its adversaries As in the point of Infant-baptisme we suppress the bawling Anabaptists with these weapons whom we cannot smite with clear testimonies First from a parallel precept about Circumcision Secondly Apostolical practice which since it is somewhat more dark we add the custome of the whole Church from the primitive and heroical times Which things although they will not move the obstinate Anabaptists yet will they prevail with prudent obedient and equal estimators of things The Church alwayes ordained that sacred Baptisme is not to be repeated touching which prohibition we meet with nothing in the sacred Records but because Circumcision into whose place Baptisme succeeded was not repeated because it 's agreeable with reason that regeneration no less than generation should be but once because in the Scriptures examples of once sprinkling only do occurr and lastly because the Orthodox Church of God hath hitherto abhorred Anabaptisme therefore all grant that Baptisme is not to be repeated I will add no more What hath been said declares to them that despise not truth that the Lord made the day on which the Stone which the builders refused was made the head stone of the corner that on it we should rejoyce But since it is not my purpose to handle any questions on this subject but leave them to others to be discussed I will return to my undertaken task namely to enumerate the testimonies of the ancients on this particular by which it will be made manifest that the Fathers were of no other mind because they contended that this day was religiously to be observed and fetch'd the Doctrine wherein they asserted this out of the holy Scriptures To the truth of which thing we will first bring Athanasius Homil. de semente In time past with the ancients the Sabbath was of great account which solemnity the Lord translated to the Lords day neither do we set light of the Sabbath by our selves Where first he with the finger points at the author of the Lords

example of Dorcas Now I must answer to the authority of the Council of Orleans which was but a Provincial and consisted onely of twenty five Bishops for performing all labours on that day excepting rural in the same manner as sometimes Hierom to Euagrius while he was shewing what difference there was between a Bishop Elder and Deacon he would not have the custom in some sort contrary to his opinion of one City namely Rome to be brought out against him for he being judge the authority of the world was greater than the Citie 's And so I must say here If an indulgence for them had grown into use with the rest of the Church or had been supported by reason or any authority then the sentence of this though Provincial Council had been of some weight but in this their custome being rejected of the Church up and down dispersed is not to be obtruded as a law upon all Then secondly the Bishops being congregated in that Council purposed to obviate as they speak the Jewish observation of the Sabbath And they yield these things lest they should rather seem to set up a Jewish institution than Christian liberty and the very words of the Canon do intimate that the people were perswaded that these things ought not to be done I 'le add nothing of the corrupting that place which Binius judges to be depraved only let others judge what authority is to be given to it it suffices us that the Fathers with one consent do interdict all Christians earthly affairs and worldly works on Lords days although some abounding in their sense do seem to think otherwise Lastly that I may put an end to this Chapter two things now remain to be considered in the Emperours Laws made about the Lords Day which according to some do mightily prejudice its solemnity the first of these is considered in their Manumissions and the second in some certain transactions to be done on the Lords day and since both of these are a civil office some think that certain worldly things for that cause were to be done on that day which were not works of piety To add somewhat of both these offices will not be far from our purpose The indulgence for making free and manumitting granted by the Christian Emperours and to be done on the Lords day could not hinder its religious solemnity which that it may appear the reason of that institution is a little better to be enquired into Constantine of blessed memory studied by laws and all other means to promote the worship of God amongst other things he granted liberty to the Church by law that whoever were made free the Priests being witnesses they should be inrolled into the number of the Roman Citizens So Nicephorus Hist l. 7. c. 46. and Sozomen Hist l. 1. c. 8. And if any desire to see the form of these Manumissions it is extant in the fragments Conc. Toleran and in the learned Instellus his notes in Canones Africanos Can. 64. whither I refer the Reader because it is only my purpose to touch something of the time wherein these Manumissions were done which by Historians and the Emperours laws we see fall out to be on the Lords day and that especially for the honour of the Church and increase of Christian Religion while they by the Bishops were performed in the Church the Bishops were had in greater esteem among the people till as the learned Instellus very well observeth as formerly servants were manumitted in the Temple of the Goddess Feronia so afterwards by the Emperours Constitutions together with their liberty they obtained to be Roman Denizens in the Church No otherwise then as among the Egyptians the cubit wherewith the inundation of Nilus was wont to be marked was no more brought as the custome was to the Temples of the Heathen but from that time to the Churches of the Christians Sozomen 1. c. 8. After this manner the Emperour did earnestly regard the worship of God in making his laws to encrease which he also established that about Manumissions to be made on the Lords day in the Church Moreover servants those for the most part whom their Masters discharged against their will obtained their freedome not without great difficulty as Sozom. therefore the servants as saith Zonaras in Can. 88. Carthagin fled to the Church and if the Bishop determined equally they were manumitted Thereupon the Emperour ordains that all who were by the Priests testimony set at liberty in Churches should be made Denizons of the Roman Commonwealth And afterwards in process of time the Fathers of the Synod thought good to advise the Emperour that this might be done Conc. Carth. Can. 88. Now the benefit of liberty of which the Emperour was desirous as tending to the glory of God was very acceptable to God and for charity sake on that day whose holiness works of charity do not dishonour was also to be performed I could also name another cause assigned in the fragments Conc. Toletan Some thought that they did a thing very acceptable to God and profitable to their own souls if in the Church of some Saint in the presence of the Bishop or the Priests there standing or the noble Laity before the horn of the Altar of that Church send out their servants free by a charter of absolution and freedom from all bonds of servitude But these superstitious Manumissions for remedy of the soul as they speak were observed about the four hundredth year after Christ but that formerly mentioned by Zonaras Sozomen and Nicephorus was the true cause why first the pious Emperours lookt to that these Manumissions were performed on the Lords day which we do not see hindred the Lords solemnity As Manumissions do not obscure this solemnity so certain transactions are lawful on the Lords day Nor can this hinder it that Leo a most earnest defender of the Lords festival did indulge those that were at odds amongst themselves leave to meet on the Lords day vicaria poenitudine whereon they might conferr of their bargains speak of their transactions These which were offices of charity could not destroy the Lords solemnity For that holy man Leo would have adversaries freely and without fear to meet together vicaria poenitudine which the interpreter of the Law expounds by repentance which ought to return by course that is on the Lords dayes or vicaria poenitudo is that which one expecteth from the other by turn be reconciled to one another to effect which reconciliation they might be at their liberty to confer of their bargains and speak of their transactions But all these things were granted by the Emperour not for any worldly end but for renewing their lost friendship which could not obscure the honour of the festival on which the things that pertained to peace and concord were permitted for they then as it were leaving their gift before the Altar went their way that they first might be