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
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
prophesie some things are revealed according to the Apostle whilst other sit by Yea men of every age studiously following after the known truth even while they diligently apply their ages to the study of the Scripture are blessed with a New-light of knowledge not observed by their Predecessors It sometimes also falleth out that some things may be revealed to men of inferiour condition which are hid to others of greater name and authority as may be seen in St. Paphnatius who being armed with the Divine authority of the Epistle to the Hebrews wherein it 's asserted that Marriage is honourable in all opposed in that famous Council of Nice the Bishops that ordained an excess of rigour or studiously endeavoured to prejudice the Church with an intolerable inconveniency of too severe a prescription yet all that famous convention of Holy Bishops Presbyters and Deacons yielded to Paphnatius his opinion Chrysostom gives leave to the weaker although the least to speak any thing that 's profitable even in the Church-assembly Moreover one and the same understanding at the same moment receiveth not all the sacred mysteries of Faith but the Holy Ghost the onely teacher of truth openeth to men their understanding at divers times And most commonly it happens that he that cannot have the first place for wisdome may have the second for modesty by retracting what he hath inconsiderately spoken Now as in the Expositions of other Scriptures there are more Masters when they judge diversly and contradictorily amongst themselves so it falleth out in the gloss of the foresaid Texts For some of them whereof the first and second do note that the offices of Religion are to be performed by the Christian Church on that day the third its name being supported by testimonies do piously and modestly defend the authority of the Lords day which others of them contend cannot be defended by those authorities The former of these opinions is more common and received of more both ancient and modern Divines Neither doth the latter want asserters of great authority in the Church Mr. Calvin of blessed memory in his Learned Commentaries so interprets that place Act. 20. 7. that it seems to bring little help to prove the Lords day solemnity Whose opinion I see divers do embrace whose temper I cannot enough wonder at in this because in this point they stifly-adhere to Learned Calvins opinion from which in other matters of Christian Faith they are altogether aliens and cry out that the vilest Comments of the Papists are far to be preferred to his elaborate Expositions which breath forth Piety and excellent Learning and whatever is approved by the judgment of that well exercised Divine Mr. Calvin they little esteem it and that because the most famous Calvin sometimes thought so Yet in this business they judge nothing ought to be approved but what forsooth seems good to Calvin When I consider these mens temper it comes into my mind what Theophilus sometime did to the Monks sirnamed Longi at whom he was displeased He conspired with the common sort of Monks who affirmed with Origen that God had an humane shape although he thought otherwise against those Friars Whence arose a great contention amongst the Monks who turned themselves to rail and not dispute So divers who matter not Mr. Calvins judgment do yet under a pretence of his authority studiously defend their own opinions to the end they might set by the ears those whom they observe to admire and love famous Calvin's judgment as reason requires in other things while some of them adhere to and others dissent from his opinion when yet in the mean time they value not Mr. Calvin a straw Whoever knows the Learned Calvin cannot but acknowledge him for a most stout maintainer of Gods truth by whose auspicious labours in this age through Gods mercy an admirable course hath been made to all excellency of Doctrine and Religion which might have perished had not he being stirred up by Gods grace as another Atlas upholden the ruinous affairs of the Church He was also a most earnest restorer of Christian liberty which with might and main pursued about the use of meats and dayes against the Papists and other adversaries of the truth And let none think it strange if upon the matter he find the same happen to him which does to the diligent Husbandman after that his good seed sprouts out in his field who perceiving Darnel and Tares while he goes about to root them out contrary to his purpose he plucks up some of the Wheat with the Tares Whilst that famous Divine observes the observation of the Jewish Sabbath to cease and that upon Apostolical authority he thought it congruous to truth to pronounce the Christian Church free from observing the Weekly Sabbath This opinion he manifested especially when he set himself against the unnecessary Festivals of the Papists from whose most grievous yoke he had an earnest desire to free the Church of Christ It will not be well taken for me to dissent from Calvin together with the Learned Beza Gallacius on Ex. 31. and Fajus Mr. Calvins most intimate Colleagues and other Divines of great name though it be done with never so great modesty and craving his pardon however I judge him worthy to be reckoned amongst our greatest Writers But I will come now to weigh the foresaid Texts whereof the first is in Act. 20. 7. where St. Luke sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon the first day of the week when the Disciples came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech until midnight Where the Church-assembly is as they say painted to the life by all its circumstances and first from the time then from the duties performed of the Church in that assembly concerning all which a double question is moved of some that seek a knot in a bulrush In the one whereof what Luke means by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. the first day of the week in the other they discuss what must be understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. breaking of bread In describing the Church of Troas first the time is noted namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where some interpret it not for the first but one day of the week as if Luke had signified nothing else by that phrase than that they met on a certain day of the week when St. Paul was there They eat according to the Proverb with very tender jaws to whom these dainties relish But with their leave what they say cannot agree with the genuine sense of that place For in that place Sabbatum must needs be taken either for the whole week as the Hebrews usually speak or for the last day in the week We must not understand it here in the latter sense because the Apostle abode at Troas only seven dayes Act. 20. 6 and in that space only one Sabbath properly so
no punishments be deterred from celebrating the same but when they were by the Heathens carried to punishment they demanded of the Christians whether they had kept the Lords day as we may see in the Acts of the Martyrs by Baronius As sometimes the bloudy Papists when other arguments failed wherewith they might stop the Protestants mouths who with singular dexterity and great acuteness of wit being happily illuminated with a notable light of the Scripture did refute their dotages at length setting upon them with this Question would fish out what their opinion was of the Sacrament of the Altar as they speak incongruously whereupon then as they desired they might have a pretence to pronounce them guilty of death according to the cruel laws enacted by them so the Heathens asked of the Christians whether they had been at their Collect and kept the Lords day and when they confessed they had been at the Collect and celebrated the Lords day with a congruous devotion of Religion as St. Dativus then had they whereupon to threaten the sentence of cruel death against them inasmuch as having done against the Emperours command Yet the Martyrs answered to this Question with an unanimous consent that they could not intermit the Lords day because they were Christians and the Law namely of God as the Martyrs themselves expound it num 51. not of the Church as is noted by Baronius in the margin num 48. had warned them to keep it So the Martyrs But it will be for the Readers profit here more throughly to weigh what it is Dominicum agere or celebrare especially for the sake of Baronius's candor in rehearsing the Acts of these Martyrs he contendeth that by Collecta Collectio and Dominicus in the Acts of the Martyrs must alwayes be understood the sacrifice of the Mass but whoever shall look more narrowly into their acts will easily perceive that Baronius's Gloss deceives the Reader Dominicum agere and Dominicum celebrare in the acts of the Martyrs are both one and this is that I may use Hieroms words the same as if they should say they celebrate the Lords day having received the Lords body or according to Tertullian it is to celebrate the Lords solemnities which by the succeeding Church were called Solemnities appointed by God So in Concil Tarraconensi Can. 4. And those were celebrated of the Church being gathered together Tertullian witnessing it in the place fore-cited and were all the exercises of Religion which Baronius foolishly following the use of his age comprehendeth under the name of the Mass altogether unknown to the Church of that age dedicated to Divine Worship and performed on the Lords day in whose number the administration of the Lords Supper is reckoned which in those first times was oftentimes celebrated every Lords day but never without other publick duties of Christian Religion of which solemnities more hereafter by the Grace of God when we treat of the Sanctification of this day Let this for the present suffice the Reader that the Martyrs being asked by the Proconsul de Dominico answer se Dominicum egisse and we meet with Dominicum in the African Writers for the Lords day Cyprian Ep. 33. saith of Aurelius an ordained Reader Dominico legit where without doubt he meaneth the Lords day It is sometimes put for the place that 's set aside for the Church to meet in comest thou in Dominicum without a sacrifice saith Cyprian de opere eleemosynis Sometimes also for the Symboles of the Lords Supper Numquid saith Cyprian Dominicum post coenam celebrare debemus In the foresaid Acts of the Martyrs the word Dominicum is taken in all its significations whenas therefore they answer se Collectam Dominicam egisse what can it be else but as they add that se ad Scripturas Dominicas legendas in Dominicum i. e. there was a publick meeting for the Church although for the Persecution they met in private houses because as they answer they were all present aderat prebyter convenisse or ex more Dominica Sacramenta celebrasse Num. 36. that is all the Mysteries of Christian Religion at that time prohibited of the Heathen Emperours were faithfully performed on the Lords Dayes in the assemblies of the Christians For when any thing is opposed to a negative command we must consider it from the nature of the thing forbidden therefore the genuine sense of this phrase Dominicum agere Dominicum celebrare in Dominicum convenire c. in the Acts of the Martyrs cannot better be demonstrated than from the very words of the Emperours edict in which charge is given for burning the Scriptures destroying the Temples and prohibiting the Christians meetings which they celebrated on the Lords day Saturninus because he gathered together the Martyrs against the Emperours Mandates was brought to punishment When therefore the Proconsul demands of them Why Dominicum egissent c it is the same as if he should ask Why they kept their meetings as the Proconsul himself expresseth it or Dominicam Collectam egissent in which the duties of piety were observed And when were such sort of meetings kept but at that time whereon the congregations of the common people were made as Austin of the same Martyrs in breviculo Collationis tert diei cap. 4. that is but upon the Lords dayes according to the command of Christ and the custome of the Church founded upon this command and in those meetings of the Martyrs they did perform all the rites and offices of their Religion entirely for which cause as I said they were aceused namely because Collectam Dominciam celebrarunt i. e. they met or synaxes egerunt in the Lords name to celebrate the Lord on the Lords day Dominicum i. e. the offices of the Christian Liturgy which were prohibited by the Imperial edict under the name of a meeting as they expound it afterâ—â—â—d cum fratribus celebrarunt namely ad Scripturas Dominicas legendas in Dominicum convenerunt Dominica Sacramenta ex more celebranda idque ex authoritate legis Dei These are the excellent offices of Piety which were performed of them with the greatest devotion 〈…〉 Religion although they were interdicted by the Emperour for whose sake as I said they were complained of by the Proconsul From which things it 's plain to any that Dominicum agere or celebrare is the same amongst the Martyrs that Dominica solemnia celebrare was to their Countrey-man Tertullian whose Phrase doth in a Parallel answer to this of the Martyrs or to perform solemnities for the honour of God on the Lords day By what hath been said it is also manifest that the authority of the Lords Day was great in the Church because the Christians would not intermit the celebrating of it according to the law prescribed them by God although they were straitly forbidden of the Emperours upon great danger of life
them out furnished with special authority to gather the Church to lay whose foundations belong to the Apostolical dignity out of the promiscuous multitude of all nations and so they were sent out by Christ to all Nations without any exception for which cause when a Church was planted in any part of the world whither they came they fixed not but removed some other way Thirdly They were endued with that abundance of Grace of the Holy Ghost for the Ministry committed to them by the Lord that they preached the truth of the Gospel infallibly I know sayes Hierom how to esteem of the Apostles in one manner of other Doctors after another that those alwayes taught the truth these in some things did erre as men Whence the Doctrine commended to the Church by the Apostles was alwayes accounted for the rule and Canon of all Christian Religion Fourthly The Apostles at the beginning of the Church by the visible sign of imposition of hands conferred the gifts of the Holy Ghost upon others that were instructed of them in the Doctrine of the Gospel and they were endued with divers other gifts of Miracles by which their call was rendred clear both to themselves and others Matth. 10. 8. And these are the signs by which the blessed Apostle teaches us that he had executed the office of a true Apostle in the Church of Corinth 1 Cor. 12. 2. Deservedly for these causes were they that were elected to the honourable state of Apostolical dignity preferred to other Ministers of the Church not only in the chief eminency of Order but of Power and hence it was that all questions respecting the affairs of the whole Church were propounded to be discussed by the Apostles whom all the Churches consulted in doubtful cases as may be seen Acts 15. 2. 1 Cor. 7. 1. and whatever they determined the whole Church every where embraced which made a conscience of departing a fingers breadth from those things that were committed to them by the Apostles If therefore the solemnity of the Lords Day was celebrated while the Apostles were living which the Scriptures testifie was done as we have seen chap. 2. it must of right chiefly be imputed to their ordination otherwise without doubt the Universal Church had not followed it Baronius thinks that all who are well in their wiâ—â— will say that since it is found that it was done in the Apostles times it could not be ordained and commanded to be kept of any other but of themselves Neither is any thing worthy consideration brought to the contrary except it be because the Blessed Apostles have left no singular command with the Church for the observation of this day although he that shall attend their practise may lawfully deny this since their example and practise hath the force of a precept But who will deny that some things were instituted of the Apostles in the Church whose use while they were alive I pass not for Traditions introduced into the Church when the Apostles were dead was grown out with the primitive Christians of whose first institution or necessary continuation afterwards no precept is extant in the Scriptures yet who will be bold to extenuate the authority of these commands or will affirm that the Church at this day is not obliged to observe them because their observation being mentioned in Scripture is as it were a command by vertue whereof the Church is bound to continue them The thing will be more plain by examples The Apostles ordained Deacons Act. 6. and Elders in every Church Act. 14. 23. In the Ordinations of all Ministers imposition of hands was used but where is there extant an express commanâ— from Christ for perpetuating the ordination of those the institution of these or for the use of this ceremony yet none doubts but that the Apostles in performing of these were acted by a Divine instinct of the Spirit and that the Church at this day is bound to them by vertue of Apostolical institution But that I may briefly shew that the blessed Apostles and no others were the authors of this solemnity that which follows may suffice If it were observed while they were yet living which the Scriptures do evidently enough manifest it is deservedly to be ascribed to their ordaining it for it was either instituted by them and their authority or by some other Doctors of the Church without their consent a third way is not given the latter whereof is absurd and never to be admitted of any exercised in the Christian Faith because the Apostolical authority as formerly we have abundantly enough shewn was supreme in the Church it belonged to them to declare to the Christian flock what was best to be done in all things and not to the Church to prescribe them Statutes and Laws Why therefore did it not appertain to the Apostles the faithful founders of the Church amongst other things to commend this also to the Church and not to the Church to prescribe it the blessed Apostles Moreover the general consent of all Churches in celebrating this festival evinceth the same otherwise they had dissented from one another as in other observations not received from the Apostles but observed for a time by the succeeding Church as in the Feast of the Passover in observing Fasts c. so doubtless it would have happened in celebrating the Lords Day if by Divine authority received from the Apostles its observation had not been used amongst the Christians Thirdly if the Christian Church had ordained that day to be celebrated without the advice of the Apostles either those that turned Christians from Jews or Gentiles had done this but not those to whom the cessation of their old Sabbath was not known but by the Apostles much less would they attempt to do this by themselves or on their own authority Neither will any wise man think that those whom the Apostles invited from Heathenism to embrace the Christian faith were the authors of this Festival because it is not usual with them to Sabbatize after the manner of the Church unless so far as they were instructed to it by the Apostles Fourthly if the Holy Apostles by authority committed to them from Christ had not instituted the Lords Day but had left its observation free to the judgment of the Church then we might on good reason have called the Church the Queen of the Sabbath which yet is a very clear argument of Christs Divinity as the Learned Dr. Paraeus piously for none is Lord of the Sabbath but he that hath instituted the Sabbath c. The Sabbath is of the Lord they God Lastly if its authority did depend upon the Churches institution then it may by it be again abolished when it shall think good but this was never hitherto since Christs ascension attempted because the Lords day being taken away the publick worship of God must of necessity fall Since therefore the observation of the Lords day was used while the Apostles were
living it must altogether be ascribed to them as the first founders of the Church Moreover if it should be granted that this solemnity was instituted of the Apostles others ask Whether therefore doth this Ordination lean upon a Divine right We passing by this rather curious than sound Disputation Whether the Ordinance of the Lords day be an institution of God or his Apostles discussed by some doltish and drowsie men do acknowledge with all willingness as the ancients did that it was introduced by Divine authority And although its authority should be granted to be of Apostolical institution it would not thence follow that it is not Divine unless something be ordained in the Church by the Apostles which the Holy Ghost did not inspire them with which will not easily be admitted of any that is in his senses because the postles in all matters delivered those things to the Churches which they received from Christ as St. Paul witnesseth 1 Cor. 11. 23. and according to Christs precept taught men that embraced the Gospel to observe those things which Christ had commanded them Matth. 28. 20. So judgeth Tertullian The Apostles saith he chose nothing which they brought in at their own pleasure but faithfully appointed to the nations that discipline they received from Christ. And why should I believe that the Apostles were less acted with the Divine Spirit in their Sacred Institutions which they imposed upon the Churches than in promulgating the Doctrine of the Gospel For there is nothing Apostolical done by a right that is not Apostolical i. e. Divine and nothing done by them but the Holy Ghost endites it to them and therefore what they did they did by Divine right and that their facts which are certain and not onely their saying or writings are of Divine right cannot be denied The Apostle shews it necessary that he that is a Prophet or spiritual man must acknowledge that they are the Lords Precepts which he hath written to the Churches 2 Cor. 14. 37. Surely nothing was enjoyned the Church by the Apostles which was not first prescribed by the Lord because the Apostles were to teach what they learned of Christ which thing they performed with great faithfulness neither will any one who savours the things of the spirit deny this and yet I acknowledge that some things were instituted of them for a time inasmuch as whose occasions were singular and not to be continued wherefore those ordinations were mutable which yet cannot be affirmed of the Lords Day If there be any of the Fathers therefore who think that the institution of the Lords day was made by the Apostles they are not so to be understood as if they acknowledged it not for Divine but Humane because the same Fathers elsewhere are not affraid to ascribe it to God and Christ and they acknowledge that the blessed Apostles were not the authors of this solemnity but the Holy Ghosts amanuenses i. e. as Leo interprets it who writ their Decrees by virtue of a Divine authority in propounding it to the Church For which cause the most pious Leo hath ordained abstinence from labours on the Lords Day because this seemed good to the Holy Ghost and the Apostles instituted thereby and confesseth that that day was abundantly honoured by the Lord. The Lords Day therefore was instituted of the Apostles as the faithful Architects of the Christian Church by extraordinary power which continues not now in the Church and by inspiration of the Holy Ghost that Christians might be obliged not by Humane but by Divine authority to keep holy Convocations and to celebrate the private exercises of godliness on that day Apostolical grace saith Ambrose hath raised up the dead which although it was not the grace of the Apostles but of Christ as the Apostles themselves confess Acts 3. 12. 16. is called Apostolical because it was poured out upon them and by his help they raised up the dead So here the Lords day is called an Apostolical Institution not because it is a mere ordinance of the Apostles as they were Christians but because it was instituted of Christ by those who were endowed with extraordinary power But as I have said this is the onely thing that vexes them that call in question the authority of this institution that there is no place extant in Scripture in which by Divine authority the solemn observation of this day seems to be enjoyned These are men of subtil wits who as the Proverb goes cannot see the wood for trees Whose opinion when I consider that in the Author Oper. Imperf in Matthae comes into my mind where the Priests of old that rail'd upon the people that paid not their tythes are sharply reproved for not reproving those that sinned against God If any of the people faith he offer not his tithes the Priests did so reprove him as if he had committed some great fault because he had not offered the tenth part of any thing though never so little but if any of the people had sinned against God or injured any one or done any such thing none cared for reproving him as though he had committed no fault who had sinned against God and very careful they were of their own gain but careless of the glory of God and salvation of men Whose fault in this thing he accommodates to the Bishops Elders and Deacons of the Church as guilty of this crime Even so must we judge of these men With what heat of mind and earnestness do the very authors of this doubt contend for tythes which they cry out that the Lord hath indulged to the Church under the Gospel by a Divine right whenas yet they cannot produce one plain testimony out of the New Testament for their bestowing on the Ministers of the Gospel but about the Lords Day whose being observed more than once by the Christian Church is plain enough in the Scriptures their faith is wavering nor can they be perswaded to believe that its authority can be demonstrated out of the Word of God Let others judge whether they be worthy Tenths who deny Sevenths if I may say so to God But for their sakes admitting the Law about Tythes I would ask this Whether it 's likely that the most good great and wise God who hath put the seasons of times in his own power Act. 1. 7. would determine any thing certain of a Salary to be bestowed on the administrators of his Worship when yet he left nothing certain in the Church of the time in which his worship should be performed It 's a wise mans part first to determine the work and a fit time to do it in and then the wages where with they that under went it are to be rewarded The Parable Math. 20. relates how the housholder hired Labourers but first he signified what he would have them do and then he agreed with them for a penny a day If therefore they assert that Tythes are allowed
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
ordained that what sometime the Priest Abimelech asked of David 1 Sam. 21. 4. that should 〈…〉 done by Christians on the Lords Day So in the Council of Friuli Can. 13. this is reputed by some for a trifle Concerning which thing it yet troubled not St. Paul to make a Canon for the married in case of Prayer and Fasting 1 Cor. 7. 5. Put for that part of Friuli's Canon wherein it 's ordained to abstain from our Wives on that day whether it was added by the Fathers or foisted into the Canon by some Sciolist on the Marginal explication of a Carnal work I dispute not I onely assert this if it be their grief that trifles repugnant to the Word of God are obtruded on the Church of Christ in this I commend and accept very well their temper who set at nought whatever point is dissonant from the Holy Soâ—iptures however approved in the judgments of many men but if under the name of trifles as they call them they shall reject those Canons that contradict not the reverend authority of writers I cannot approve their fact in this at least I would be taught this thing of them which they may find out by the whole huge Volume of Councils All the things therein ordained are not approved now adayes by all and yet those Councils are not therefore rejected by wise men Some things enacted in the first Council of Nice which have come to our hands if the authentick acts of the Council have not perished through the injury of time or cunning of the Arrians are over orude which savour not of Athanasius Ofius or Paphnatius's wit and other approved Fathers which were present at the Council and which things are now also antiquated shall we therfore judge all things in the reverend Council which hath so many witnesses to be rejected far be it from us In that Council also it 's ordained that there must be no bowing of the knees on the Lords Dayes or from the Passover to Pentecost in pouring out prayers to God Perhaps there will be some that will think this ordinance worthy derision rather than observation who will not yet for that cause reject the Council Once in a Council at Trulla Spiritual affinity as they call it was forbidden yea there we read an injunction for the fifth Canon says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for avoiding ridiculous jesters and other spectacles at any time but at this day they esteem it a trifling Canon who judge those tumblers to be rejected not alwayes but even on the very Holy day do permit Christian people to be present at the childish arts of tumblers when the publick exercises of Religion are ended and yet they refuse not all the Canons of that Council I can bring forth many more other examples of Canons determining small matters but I 'le spare this labour At least I add but this when in Provincial Councils of every Province Questions were handled Conc. 1. Constantinop Can. 2. T. 1. p. 510. and nothing was brought to the General Council but what could not fitly be determined in the Provincial it was needful for the Fathers to determine of the propounded questions of what kind or weight soever they were and so if any minute things which by some are reckoned trifles do occurr in the Canons they are rather to be ascribed to others who propounded them to the Fathers assembled in Council than to them determining of them These are the rocks which in the following Treatise by Gods help shall be more clearly explained in their places of which things most courteous Reader I judged it expedient to admonish thee before I dismiss thee to read it over lest in any place thou be at at a stand In which things having briefly prefaced by Gods assistance I hasten to my purpose THE Lords-Day THE FIRST BOOK In which is demonstrated the Solemnity and Antiquity of the Lords Day CHAP. 1. That to the Solemn Worship of God a determined time is necessary Concerning the Assemblies of the Apostles and how the Apostles and other Christians were present in the Jewish Synagogues on the Sabbath Day THat some certain time is to be assigned by Divine Institution on which men ceasing from common affairs are diligently to bend themselves to Divine Worship for Gods glory and the Churches good although no Religion be placed in Holy-dayes I think to be without controversie the custome received amongst Nations of all Ages that namely at a stated time and upon certain dayes all should meet to invocate and worship that Deity which they took for their supreme doth witness this and reason it self doth require the same Conventions also for performing exercises of Piety were alwayes used by the Christian Church in which said exercises it practised what pertained to godliness and the worship of God for which cause the Apostle Heb. 10. 25. allows not of that readiness in Christians to forsake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. that coming to the Synagogue or meeting together and if Christ disdained not to come himself to the Temple and the Jews Synagogues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 4. 16. 1. As his custome was who will he be that shall think the places dedicated for the Churches assemblies are not to be gone unto by Christians But the necessity which Chrysostom at large decyphers de verbis Isaiae of these Assemblies of which more afterwards being admitted we must at this time briefly enquire out the fit season without which the exercise of Divine worship cannot fitly be acted in them for holding of them for the best sign of the time which was solemnized by the Church must be observed from the publick conventions which were held for performing of the Duties of Religion The time assigned for Divine worship amongst the ancient Christians was either extraordinary or ordinary solemnly to celebrate the extraordinary time they were called upon only by an extraordinary occasion when it sell out so while the Apostles were living Luke tells us Acts 12. that many were gathered together in Maries house during St. Peter's imprisonment and for his sake poured out Prayers continually 10 God the occasion of which convention was extraordinary yet did they not therefore intermit the ordinary time of meeting the ancient writers do also witness that such were the meetings of the Christians after the Apostles times when a just occasion was offered who as often as persecutions or publick calamities sell out they then joyned Prayers in their meetings congregated on that occasion and so as it were by making a band in their Prayers to God they compassed him about as they prayed which thing we read was done by the Apostles and Church Acts 4. 23. 31. When the Elders of the People forbad the Apostles they should not preach Christ the Church poured forth Prayers to God The ordinary time for the exercises of Piety was at which they attended Divine worship upon a stated and determinate day to
some do daily partake of the Lords blood and body on the Lords day which all the ancients do witness was done in the Church-assembly and others only on the Sabbath and Lords day and in other places only on the Lords day Hierom acknowledges the Christians did observe Quartam Sabbati Parasceven and the Lords day although he shews they differed from the Jews in the observation of those dayes The testimonies of the Fathers hitherto mentioned do shew that although the use of the Lords day grew every where yet the Church had in some places oftener in others more rarely their weekly meetings whereupon it seemed equal and just to some to ordain other dayes which the succeeding Church proclaimed for publick meetings to be equallized with the Lords day and that chiefly for three causes first the publick meetings of the Church were held on other dayes besides the Lords Secondly the Christians were bound to the same duties of Religion on other dayes appointed by the Church for meetings which were required by the Church on the Lords day Lastly some Feasts the Anniversary namely were more esteemed in the Church than the Lords and these things are confidently enough affirmed that they might shew if by any means they could that the original and obligation of the Lords day and other Festivals is the same both which they set forth to the world for humane but let them look to it to whom they affirm it lest they be twit with that of Ezek. 43. 8. But that the prerogatives of the Lords Day above others may more clearly appear let us by Gods help weigh of what value the reasons are with which they contend for other feasts to be equallized with the Lords day which that it may be done with plainness we will first clearly distinguish the Church-assemblies held on the Sabbath dayes from others which were held on the Lords day relying upon the gravest testimonies of the ancients then by Gods assistance we will shew the peculiar excellency of the Lords Day for the dignity whereof it is superiour to other dayes while others contend against it in vain First we affirm that excepting the Lords there was no other weekly we speak of stated and ordinary holy day with the whole Church next the Apostles We have heard in the first Chapter that the Christians met on the first day of the week and for the allegations in this chapter out of the Fathers and Historians for the observation of the Sabbath they cannot demonstrate that the Sabbath was observed by the Christian Church as an holy day which unless it be first explicated they that peruse the records of the Ancients will haply fall into a troublous matter After the Apostles death Socrates Sozomen Epiphanius Hieronymus Augustine and if there be any more say that the Church in the publick assembly did perform the duties of piety as the Sabbaths came about yet whoever shall say that the Sabbath was neither accounted holy nor equalled to the Lords day will do no wrong to the truth Who will say the Sabbath is holy when in the holy Records a tittle cannot be read of its institution or observation in the Christian Church as is of the Lords day but that the Lords day was instituted of the Apostles indued with extraordinary power and moved by the Holy Ghosts inspiration we will afterwards by the Grace of God inform you Yea let him tell who can that the Christians in the Apostles age met by themselves on Sabbath dayes which thing yet they did on the Lords dayes is apparent enough from the Scriptures but after the Apostles death I deny not that the Christians met together on Sabbath dayes although they accounted not the Sabbath holy and those assemblies were chiefly in use with the Oriental people according to some because the Jews dispersed in the Orient and accustomed to the Sabbatical solemnity could not easily be contented to be plucked from it although they observed the Lords Day which what is it else to do but brand them with Ebionism or as Baronius thinks because certain Hereticks reproached the Sabbath that the God of the Hebrews whom they called Evil rested on that day therefore they fasted on the Sabbath Contrariwise the Catholicks not Judaizing but that they might worship him as God the Father Creator of heaven and earth with a solemn celebrity said that in honour of him the Sabbath as well as the Lords day to the glory of Christ ought to be celebrated Thus they To whom Vedelius in his notes on Ignatius's tenth Epistle numb 6. doth answer Learnedly and Orthodoxly enough Or because the Sabbath hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. a regard of creation as is defined in the Constitutions which they call the Apostles But how much these kind of conjectures are to be valued that are supported with no reasons of any authority or genuine testimonies of the Fathers let others judge It 's without controversie that the Oriental Christians and others did at that time hold assemblies on the Sabbath day although upon what reasons they were chiefly moved to this it is not well enough known by the Writers of that age Yet did they not hold the Sabbath day holy The difference of the Eastern from the Western Church in observing the Sabbath teacheth this while the Oriental people kept holy day on the Sabbath most in the West fasted I say the most of them because they of Millain though in the West and divers others of the West were not attentive to fast on Sabbath dayes but dined soberly Ambrose had a custome to dine on the Sabbath Witness Paulinus Ambrose confesseth this of himself in Augustine Augustine acknowledgeth he dined on the Sabbath without superstitious vacation Ep. 86. Yet the Roman Church and some others and at length every where even they of the East fasted on the Sabbath These things about those who fasted on the Sabbath do not declare that they acknowledged it for a Feast or holy day on which fasting was altogether to be forborn according to the custome of the Church Aug. Ep. 86. and other Authors being witnesses yet that the Lords day was accounted holy at that time is granted of all Moreover the Sabbath was not every where amongst the Christians observed with that solemnity of the Church as the Lords day For the meetings were not held in the same manner on Sabbaths as on the Lords dayes Some things touching both observed out of the Fathers will shew this 1. What things are reported of Historians and others about observing the Sabbath touching gathering assemblies were not used in every Church every where For in the Churches of Rome and Alexandria the manner of meeting on the Sabbath held not Witness Sozom. Hist l. 7. c. 19. and afterwards in other Churches it grew out of use Athanasius Hom. de semente glorieth that he never medled with the Sabbath after the Jews manner namely Tertul.
manner as the Church did in remembrance of the Lords Resurrection doth make mention of this day whence it is collected that the Church did celebrate the Lords day otherwise Eusebius had not affirmed that the Ebionites had done it after the same manner as the Church did And the testimonies which follow teach us the same Cyprian mentions this day which he calls the first after the Sabbath Basilius M. saith the Church standing up made their supplications on the first day of the week which he calls the beginning of dayes De Sp. Sanct. c. 27. Chrysostom saith on the first day of the week or the Lords day the Christians ceased from all labour that by their relaxation and holy dayes the minds of the offerers might become more cheerful Ambrose on the Lords day after the readings and treating of the Creed communicated Baptism to the Competentes i. to those who being instructed in the Christian faith sought Baptism Aug. Retract lib. 1. ch 17. libro de Fide operibus cap. 6. at the Fonts of the Church We meet with frequent mention of this day in St. Austin Ep. 119. c. 13. and in the end of those Books De Civit. Dei lib. 22. c. 30. also Serm. 15. de verbis Apostoli and many times elsewhere Hilary saith the Church doth joyfully celebrate a Festival on the eighth day which is also it self the first of a perfect week Prol. in Psalmos Amongst the Holy-dayes confirmed by the laws of the Emperours Valens Theodosius and Arcadius the Sundayes which their Ancestors rightly called the Lords-dayes were reckoned Leo also and Athenius ordain the Lords day to be alwayes venerable and honoured a Leo in the same place by his eleventh law ordains that all should cease from their labours on the Lords dayes I can also bring forth many more testimonies for confirming the truth of this solemnity yea of all that have flourish'd in the Church of Christ to this very day But I will add no more lest I should seem to lend light to the Sun and those that have been cited hitherto do abundantly enough declare that the Lords day was alwayes solemnly kept of the Church because the holy Fathers acknowledge it for the chief yea for an holy day On it the Church ceased from their labours on it solemn assemblies were kept or they rejoyced in the festival of the Sabbath perfected on it the Scriptures were handled the Sacraments were administred on it the Church made supplications and therefore it is numbred amongst the chief solemnities of the Christians and is provided for by the laws of godly Emperours that studied all they could to promote the Worship of God that the holy solemnity of that day should not be defiled by labours or any pleasures But although those most Religious Emperours ordained the Lords day as was fitting to be celebrated it would be ridiculous from thence to conclude that the Lords Festival was not celebrated in the Church before they came to the Empire The Christians as hath appeared from the premises attended to celebrate this Festival when as yet there were no Magistrates Christian on whose authority the ordination of the Lords day doth not depend even over the whole world when the preaching of the Gospel came For which cause as we shall by and by hear divers under Dioclesians Reign were punished But when the Emperours became Christian they ordained that the solemnity which was before observed of the Christians by Christs authority should also by their own laws be celebrated and took care that others should not defile it by worldly businesses or the pleasures of the Flesh but they did not institute it at the first Constantine the Great the first of the Christian Emperours having got the whole Roman Empire by publick Edict commanded his Subjects that they should observe the Christian Religion as witnesseth Sozomen yet no man well in his wits will thence inseâ—r that the Christian Religion was then first known to the world although the free exercise of it was not safe before he was set happily over the Government of the Empire So must we think of the Lords solemnity which the Church of God observed not without great danger before the Emperours embraced the Christian Faith but after that the Emperours became nursing-fathers of the Christian Religion they did it freely a Law being made of the Emperours for this end Moreover let none be offended that before the times of Constantine publick Judges did attend the hearing of Law-suits on the Lords day which to do was declared unlawful in his Reign as though if the Lords day had been formerly known to the World Magistrates had been forbidden the exercise of publick judicatures on that day that most godly Emperour greatly contended by all means that he could to promote our Religion and for the greater solemnity of this Festival provided that all Court clamour should on that day cease Before his most auspicious Government the publick Magistrates did attend Judicatures even on the Lords day and no wonder for before he got the stern of Government the Judges were not Christian but under his Reign the Christians began to bear almost all the Offices of the Roman Empire most whereof he dignified with authority some with the Senators office many also with the Consular dignity But after the Judges embraced the Christian truth they submitted themselves to this law of celebrating the Lords day with greatest good will and did rest the parties from their controversies in honour of that day I might also add this It was needful that one law being made for observing the Lords day by another he should interdict the Judges from the cognizance of causes on that day For it was provided by the Roman Laws That no Judge should presume on his own authority to make any holy dayes He therefore made this Law in favour of the Judges who might know on what dayes they should attend the Office which the Emperour committed to them and on what they should keep holy dayes free from the same These things thus being weighed in an equal scale it appeareth that the Law for not hearing Law-suits on the Lords day doth detract nothing from the honour of its solemnity but rather much conduce to favour it That I may at length put an end to this Chapter We have seen how the Fathers have piously admonished the Church to celebrate the Lords day and the Emperours by their Laws made for this purpose very carefully provided that the Christian people should obey their admonitions so also we may find it observable from the Writers of those times that the Christians did celebrate this day's solemnity with as much devotion of Religion as they could and therefore while they prayed on that day towards the East they fell into a suspicion of worshipping the Sun with the Heathen amongst whom they lived that hated the Christian name Yet could they by
every week and a fit place now we find that the Lords day was destined to keep them on and that while the Apostles were living and faithfully discharging the ministry committed to them of the Lord. For on no day was there wont to be a more solemn and frequented convention of the people in the Church to hear Sermons and partake of the holy Communion than on the Lords day and this we have proved in the two first chapters of the precedent book to be a very ancient custome The Church therefore as saith Isychius hath sequestred the Lords day for Divine conventions in which the Worship of God was religiously celebrated for the dispatching whereof the Christians met together as often as they could commodiously Yet this must be marked of him that observes the meetings of the Church that there is a rehearsal made of more meetings which were kept by the later than the former Church on the Lords day by Historians and others that treat of them not because the former Church if it could for the daily persecutions it met with did not so often hold their meeting especially whenas we see that the first Christians did sharply contend in Book 1. ch 5. about sanctifying the whole day but because it being hindred with the cruel flames of persecutions did meet as often as occasion did occurr but the following Christians were at liberty to meet oftner under the Christian Emperours and therefore we read that they met twice upon the Lords day in the former meeting whereof they begun the day and with the other they ended the day and upon that reason they afterwards called the one their Matins and the other their Vespers But what and how many hours were spent at both of these conventions is not well known because there was not the same manner of meeting every where but according to the necessity and profit of the Church they held their meetings on the night and day The Apostle taught the Ephesians both night and day Act. 20. 32. At Troas he continued his Sermon till midnight Act. 20. The Corinthians met in the evening 2 Cor. 11. for about supper time or after they were gathered together But as I said necessity commanded their night-meetings because the Christians being moved with the fear of Tyrants could not safely meet on the day time The Christians of the following age retaining their night-meetings as also many other things out of which an huge heap of superstitious rites flowed by which the clear face of truth breaking out of darkness was filthily darkened called them Vigils and turned them into the Fasts of the night which went before the Holy day in which sometimes they continued till midnight witness Hierom in Parab Virgin And sometimes they began their meeting at mid-night So it appears out of Basil who performed an office in another Church before he came to some other that were met at mid-night and waited for his coming But at this day because of the wickedness committed in these nocturnal Vigils Bellarmine thinketh they are justly abrogated Bellarm. de cultu sanctorum lib. 3. cap. ult Tertullian amongst others makes mention of night-meetings lib. 2. ad uxorem c. 4. at which he saith that an Heathen husband did not willingly suffer his Christian wife to be present Souldiers at the command of Constantine the Arrian Emperour came to apprehend St. Athanasius while the people were keeping a meeting in the night with him Theodor. Hist l. 2. c. 13. There are testimonies also extant of meetings before day which are to be reckoned with them of the night Tertul. de corona milit cap. 3. and the Epistle of Plinius Secundus ad Trajan mentions them apud Tertull Passing by the meetings which were in the night and before day we will enquire of those that were kept on the day where assoon as the Church had obtained peace by the authority of the great Emperours we shall find that they held their ordinary meetings for the exercise of Gods worship on the day time and for that end some certain hours of the day were destined for performance of the publick offices of Religion For the religious Fathers did with great care provide that they should neither weary themselves nor the people committed to their care with continual labours in setting all care of refreshing themselves aside And they judged it more advised to teach often than long they therefore selected some hours out of the whole day for publick assemblies Julian the Apostate is reported that he ordered the Greeks to live after the same manner as did the Christians and therefore amongst other things he ordains that certain prayers for certain hours and dayes after the custome of the Church should be selected Niceph. Hist. 10. c. 21. which he would never have done if it had not been a familiar thing with the Church after whose rule he laboured to regulate the Heathen to select certain hours of the day for this peculiar use But on what dayes or what houres of the day prayers were made by the Church unto God Nicephorus adds not only he tells us that certain hours were select for this office Athanasius witnesseth that the Arrians who raged against the Orthodox even as they were met on the Lords day being guarded with a company of Souldiers found but a few together for many of them were gone home for the hour of the day that is after the assembly was ended which the Church observed at stated hours or as Tertullian speaks after the solemnities were done and the people dismissed But neither Athanasius nor Tertullian do assign the hours at which the Church met Ambrose mentions the morning hours at which the people met lib. 5. Ep. 33. where what was read on t of Psal 78. The Gentiles are come into Gods inheritance he afterwards calls his hearers to mind for the morning hours Zeno also Bishop of Majuma although he was well struck in age yet was he alwayes present at the morning hymns and the other holy service or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless hindred by sickness The Eucharist was administred at their morning meetings which appears out of Cyprian while he disallows the custome of those that in the morning only offered water lest they should smell of wine for which cause he calls that the morning sacrifice In their morning assemblies they sung the 63 Psalm to God Witness Clement Constitut Apost lib. 2. cap. 59. The morning meetings were kept about nine of the clock Therefore in Conc. Laodic it is ordained that the publick service should be performed at nine of the clock and at their Vespers And these solemn assemblies broke up about noon as witnesseth Chrysost Orat. de Philogonio The Church also met in the Evening For they had hymns appointed as well for the evening as morning meetings Niceph. Hist l. 12. c. 47. Clemen Constitut Apost lib. 20. c. 59. The Bishops
other interpreting of the law used under the former Temple besides that which the Prophets being extraordinarily called undertook Which opinion being once admitted it will not be easie to avoid the aforesaid incommodities as to any one it will appear by a more narrow search into them Unto whose conjecture we will with their good-leave oppose the authorities both of Jews and Christians in that particular being bottomed upon the Holy Scripture Flavius Josephus whom according to Cunaeus we are to believe next to the Pen-men of Holy Writ pleading the Cause of the Jews against Appion in his Apology which in the famous Cunaeus opinion is learned to a miracle in express words affirms that Moses would have us hear the Law not once or twice or oftner but he commands all men leaving their other works to meet together to hear the Law and perfectly to learn it c. Thus he And if this Ordinance of a weekly meeting to hear and learn the Law was in force in Moses age then was it long before the Babylonish Captivity While Philo Judaeus contends that the Playes and ridiculous spectacles of Fools and Dancers ought to be put away he saith that it was the manner to study Philosophy on Sabbath dayes the Prince going before and teaching what was needful to be done or spoken the rest giving ear Whereupon he also affirms that they now should play the Philosophers upon Sabbath dayes more patrio in their country manner and he acknowledgeth that Oratories in Cities were for Schools of Virtue More credit therefore is deservedly to be given to the Jewes relating their countrey customes than to other mens conjectures of them Among the Christians divers very learned men treating of the Hebrews Common-wealth have taught the same Amongst whom Carolus Sigonius de Rep. Hebraeorum l. 5. c. 10. and Cornelius Bertramus p. 96. The famous Cunaeus to whom the Christian Church is much beholden for his labours in explaining the antiquities of the Hebrews saith that the right observation of Sabbaths consisted in the holiness of all their words and deeds and in Divine worship and Prayers All which doth plainly evidence that they used to read the Law and interpret it to the peoples capacity on the Sabbath dayes otherwise neither their words nor deeds had been noted for holiness or how else could the minds of the Jews have been furnished piously to conceive Prayers on Sabbath dayes without the explaining of the Scripture Yea the Learned Cunaeus confesses that the Levites in the Synagogues did deliver to the people in the Towns of Judaea the chief knowledge of all Laws both of Humane and Divine things and when could the Levites do this with greater profit than on the Sabbath dayes In a word although we deny that at that time the Talmudical interpretation of Scripture was grown in use which we confess the ancient Church of the Jews knew nothing of yet we cannot affirm this of the vocal interpretation of the Scriptures by the Levites But to return to our purpose We find that under the Old Testament the Scriptures were read and opened in the Jews assemblie even the Holy Ghost being witness although some doubt of the period of time at which their interpretation on Sabbath dayes began As for the Churches in the New Testament planted by the Apostles they could not so long as their Peace was disturbed with a storm of Persecutions meet together without very great difficulty for which cause as we said Chap. 1. they had their meetings sometime on the night and sometimes on the day neither again was it safe for them to hold a meeting all the day For which cause Tertullian judges that it was best for Christians if the Lords dayes solemnities could not be celebrated on the day time for persecutions whereof he speaks then ought they to keep them on the night if not with every one of them yet at least with three These things teach us that the Church was not permitted in that age with safety and as often as they list to meet together on the day time to perform the exercises of piety He therefore that requires of us some one example for expounding Scripture twice while the fire of Persecution raged with which that age abounded I desire him to tell me whether the Christians did during that Persecution twice every Lords day keep their meetings For if it were safe for them to meet why may they not as well be believed to meâ—t for interpreting of Scripture and Prayer to God since these duties are joyned by the Apostle 1 Cor. 14. and observed by Cyprian as he faithfully expounded the Scriptures Especially when it was the custom of the Church so often as Scripture was read to interpret the same This we have largely enough shewn out of Justin Origen Tertullian Ambrose Augustine and other Fathers of great authority chap. 4. Since therefore in the Jewish Apostolical and other Churches succeeding the Apostles there followed after the reading of the Scriptures an exposition of them it seems necessarily to follow that if they had liberty to meet on Lords dayes then they used to treat twice out of Scripture of which there is frequent mention in their assemblies And it 's certainly evident from the continual practiâ—â— of the Church that from the very Apostles times prayers and reading were reckoned both together which were celebrated both morning and evening No man therefore can judge it unreasonable to say that there followed an interpretation of those things which were read because reading was used to instruct the people But how could the people be instructed in the Scripture read without an interpretation The Eunucâ— answered Acts 8. 31. that he could not understand what he read except some one should guide him Yea they were wont to Treat out of the Reading or Lesson as was formerly said The calamitous condition also of those times wherein so many cruel persecutions were stirred up required the same Daily exhortations were very needful to the Christians for to bear the Cross of the Gospel patiently Neither must we think that these skilful Pastours who were set over the Church by the Apostles and Apostolical men did not endeavour as often as they could to instruct the People committed to them in the matters of Faith St. Cyprian Ep. 40. professes that he was sore troubled when he could not go to and exhort every one as the Lords and his Gospel Ministry required while he was in his banishment If it were a grief to this vigilant Bishop that because being hindred by his exile he could not provoke all who were commended to his inspection and care by his holy Exhortations to piety and patience certainly when he was with his people if he took care that by a Reader the bare reading of the Gospel was recited to them although he stirred not them up by his Exhortations to practise what they had heard read he would never in very deed have thought