of mind that the State of his Kingdom waxed worse and that he fought with unhappy success against the Goths the source of so great an evil being a little more deeply sought out he reproved the Bishops which sed not with Gospel Doctrines the people committed to them who by their profligate manners stirred up the wrath of a revenging God against him to prevent which evil for the future it was ordained in a Council That the Lords day should be kept religiously The pattern of this most Christian King while the victory in this our age inclineth to the enemies perswades us devoutly to keep the L. day solemnity for which we have â—ought unsuccessfully almost these twenty years against the enemies of our liberty that have roared in the Churches of God to our great sorrow When we count the causes of this will why should we not apply our minds with Gunther amnus to bewail the heynous violation of the Lords day and with the ancient Fathers who observed that the Lords day was not reverently kept ordained That first of all the Priests then Kings and Princes and all the Faithfull should chiefly see to it that the due observation and Religious Devotion of so great a Day now in so great a part neglected be hereafter for a sign of Christianity more devoutly exhibited and that the Christian Magistrates excellency be humbly desired of the Priests that in honour and reverence of so great a Day all may be put in fear that men presume not to keep markets do their own pleasure and works on this Holy and Venerable Day For when this solemnity is either taken away or neglected there is no more hopes of the other parts of Religion than there is of the bodies safety when the head is cut off Neither can there be used a more excellent remedy for curing the other malady than the holy observation of this Festival for the zeal of Religion waxing cold and purity of holy Doctrine being obscured what will be more fit to heal errours and stirr up the languishing strength of zeal than that an entire Worship be offered up both publickly and privately to God on this day while the holy Word of God is piously preached attentively heard the Sacred Mysteries devoutly and according to Christs institution celebrated Prayers poured into the hearts of the Faithful by the Holy Ghost are with all humility offered up to God Sacred Hymns sound in the Church with a godly joy the afflicted members of Christ and the poor provided for bountifully by the rich and those that are sound in mind do mercifully comfort them that are sorrowful These are those exercises of the Lords Day which will uphold Religion when it is falling which if they be religiously observed of the Church every one seeth how great an access will be made from thence to the Christian Religion which we all profess And these are the things Most Holy Church of Christ which in this elaborate Treatise I do not utter foolishly of my self but humbly offer all things to Thee as they are taken out of the Holy Scriptures where they afforded me any light in discussing of this dispute and the lights of purer Christianity not because as sometime Chrysostome Homil. post prioris exilii reditum Thou stand'st in need of my Doctrine which indeed I acknowledge to be but small but that I might testifie my good will to thee and that at length thy natural Sons to whom Religion is both their care and their pleasure may in some sort see what works they are to attend on that Day and from what to abstain and with what authority the institution of this solemnity is supported With Gods assistance I will briefly shew from the Holy Scriptures and Fathers of better credit asserting all these things Thou hast therefore most Beloved Mother the purpose of my mind in sending forth this little work Do thou then of thy humanity to thy friends pardon the mistakes how great soever they be in collecting these things and take in good part the slenderness of my wit which endeavoured according to its power to benefit chiefly thy natural sons that sojourn in Germany which I love upon many accounts This doth he humbly ask of thee Who loves Thee and Thine with a sincere Love in Christ Theophilus Philo-kuriaces Loncardiensis AN INDEX OF THE CHAPTERS BOOK 1. THe Preface in which first is propounded the Scope of this Treatise Secondly is shewn why we meet with more things about the duties of the Lords Day in the later than in the former Councils Thirdly how far the Church at this day may be obliged by the authorities of Provincial Councils that ordain these duties although some things of lesser value be put among their Canons Fol. 1. Chapter 1. That to the solemn Worship of God a determined time is necessary Concerning the Assemblies of the Apostles and how they were present in the Jewish Synagogues on the Sabbath day 1. Chap. 2. The ordinary time observed for celebrating the publick worship of God after Christs death was the Lords day solemnly used by the Christian Church in the very Apostles age Three Texts of the New Testament namely Acts 20. 7. 1 Cor. 16. 2. and Rev. 1 10. are briefly weighed 14. Chap. 3. After the Apostles death the Church met upon other dayes than the Lords The antient Christians observed the Sabbath not as an holy day the differences between the observation of the Lords day and Sabbath How Constantine the Great ordained the Parasceve to be observed Anniversary Festivals were not celebrated with that solemnity as the Lords Day Anniversary Festivals not to be preferred to the Lords days anciently they bowed not the knee on the Lords Day 30. Chap. 4. The chief of the Fathers make mention of the Lords day solemnity the authority whereof depends not upon the Emperours Constitutions When it was first ordained that Judges should cease from hearing Law-suits on the Lords day the Christians were punished for observing it VVhat it is Dominicum agere 52. Chap. 5. The reason of observing the Lords Day It 's called the first day of the week by the Evangelists and Fathers and the Lords day Sunday also and why the Sabbath and Christian Sabbath VVhy the Fathers used so seldome the name Sabbath VVhat Synaxis may signifie with the Ancients 66. Chap. 6. The whole Lords Day is to be sanctified to God and not onely some part thereof 77. Chap. 7. The ordinance of the Lords day is not properly to be reckoned amongst unwritten Traditions It was instituted of Christ by the Apostles The Apostles prerogatives above other Ministers of the Church the things ordained by the Apostles are of Divine right 90. Chap. 8. In the compass of a week one day was sanctified from the beginning of the world This is affirmed by Jews and Christians How Adam had need of the Sabbath Mention of a seventh day observed amongst the Heathen The authorities are weighed wherein the observation
Gentes Parisiis 1605. Athanasius Graeco Latin ex officina Commetiana 1601. Athenaeus Lat. Lugduni 1583. Augustinus Basileae 1556. B Baronii Cardin. Annales Moguntiae 1691. Basilius Mag. Graece Basileae 1551. Basil Magn. Lat. Basileae 1565. Bellarmini Cardin. Controv. Coloniae 1620. Bernardus Antuerpiae 1616. Bibliotheca Patrum Parisiis 1614. C Canones Ecclesiae Afric per Justellum Parisiis 1614. Casauboni exercit in Baron Annal. Francof 1615. Centuriae Magdeburgicae Basilae 1624. Chrysostomus Graece Londini Chrysostomus Latine Basileae 1530. Clement Constitut Graeco-Latin Parisiis 1618. Clemens Alex. Graeco-Lat Lugduni 1616. Conciliorum Tomi per Severinum Binium Coloniae 1606. Corpus Juris civilis Genevae 1626. Cyprianus apud Joannem le Preux 1593. Cyrillus Alexandrinus Lat. Paris 1615. D Damascenus Graeco-Lat Paris 1575. Dionysius Areopagita Graeco-Lat Paris 1625. E Epiphanius Graece Basileae Epiphanius Latine Coloniae 1617. Eusebii hist Graeco-Lat Colo. Allobrogum 1612. Eusebius de praep Evangel Lat. Paris 1534. Examen Concil Trident. per Chemnit Francof 1599. F Flavius Josephus Lat. Colo. Agripin 1693. G Gratiani Corpus Jur. Canon Paris 1507. Greg. Nazianz. Graec. Basileae 1550. Greg. Nazianz. Lat. Basileae 1671. Greg. Nyssenus Lat. Basil 1571. Greg. Magnus Paris 1518. Galatinus apud haered Andreae Wecheli c. 1603. Gelasius de artis Concil Nicaeni Paris per Marcellum H Hieronymus Basiliae 1526. Hilarius Basileae 1560. Hist Ecclasiasticae Scriptores Graec-Lat Colo. Allobr 1612. Hist Ecclestiastica Tripart Parisiis 1574. I Ignatius Graeco-Lat Genevae 1623. Iâ—enaeus Basileae 1572. Isidori Pelus Epist Graeco-Lat Parisiis 1585. Isychius Parisiis 1584. L Lactantius Basileae 1563. M Macrobius Lugduni 1628. Minutii Felicis â—ctâ—avius Paris 1605. Mortonii Apologia Londini 1605. N Nicephori Historia Paris 1576. Nomocanon Phothii Paris 1615. O Origenes Basileae 1572. Optatus apud Commelinum 1599. P Philo Judae Graec-Lat Colo. Allobrogum 1613. Plutarchi vitae Lat. Basileae 1558. Plutarchi Moralia Lat. Basil 1570. Platina de R. Pontificum vitis Colon. 1600. Primafius in Epistolas Lugduni 1537. R Ruffinus Parisiis 1580. Rivetus in Decalogum Leidae T Tertullianus Antuerpiae 1584. Theodoret. Lat. Colon. Agripp 1527. Theodoreti Questiones Graece Paris 1558. Z Zonaras in Concilia Graeco-Lat Parisiis 1618. The Lords Day The first day of every week is to be sanctified in the exercises of Religion whose institution is Divine Sanctification consisteth in ceasing from worldly matters A. attending on Divine Worship B. A. Therefore not to be profaned by gainful labour or by Surfeiting Sports B. Here the duties of Religion are of right publick private C. in every Chur. meeting as namely the Ministry of the Word in and Prayer Singing Psalms Administration of the Sacraments reading expounding of Scripture C. When the faithful were dismissed from the publick Assembly in contemplating of the works of God Eternal Life or in meditating discoursing of what they had heard comforting the weaker relieving the poorer brethren A PREFACE TO THE READER In which is propounded first the scope of this Treatise Secondly is shewn why we meet with more things about the duties of the Lords Day in the latter than in former Councils Thirdly how far the Church at this day may be obliged by the authorities of Provincial Councils ordaining these dayes although some things of smaller value be put amongst their Canons THat old Serpent the perpetual hater of Divine truth and true piety hath busied himself to remove every stone since the first promulgation of the Holy Gospel that he might turn aside the minds of men bewitched with an impure hatred of light and godliness from a sincere love to the same Therefore having stirred up a terrible flame of persecution he hath sometimes disheartened the favourers of the Gospel from all affection to godliness by most crafty means to hinder the happy progress of Gods Word sometimes by the diligent care of pious Princes ihis unhappy flame of persecution being quenched he hath not feared either to set together by the ears the very Professors of Religion not attentively enough observing his tricks and snares or shamefully to alienate them mens minds being inclined to lust and a too great love of this present world from the holy practice of godliness and from all exercise of true Religion But this in vain For so long as a door is open to hear Gods Word at a time solemnly observed for the publick Worship of God and the private practice of Godliness not neglected through the Divine Providence it shall happen that maugre the enemies of the Gospel godliness shall flourish Faith shall abound and Charity the manifest token of Christs Disciples shall not wax cold and mens minds shall be stirred up with a greater desire of unfeigned love to the Gospel and the violent shall take the Kingdome of Heaven by force This thing that masked Serpent observeth with no small disdain whilst that he considers he is a falling like lightning from Heaven by the power of Apostolical preaching and upon that account by his Emissaries employes all his power that he might retard the course of preaching the Gospel Nor could he take a more ready way to promote this unhappy enterprize than either by utterly abolishing the time appointed from heaven for this work or by corruptly perverting the use thereof Which being once obliterated out of mens minds at length piety would decay and all care of Religion would lye extinct For it 's well enough known that the Professors of Christian Religion do there most endeavour after godliness and that Church by God is most abundantly adorned with all manner of gifts where with greatest reverence and strictest observation the Lords Day is wholly spent in Divine exercises For if the Lords Day be the Queen of Dayes that Church which gravely studieth the setting forth of this solemnity is deservedly to be reputed the Queen of Churches But the deadly enemies of piety with all their strength endeavour to relax the observation of the Lords day whereon they willingly suffer not themselves to be holden bound by the exercises of godliness and to extricate themselves from this burden thereby rovingly to give up themselves without check to impiety and idleness Wherefore Constantine the Great that most godly Emperour not ignorant of these mens temper when he determined with himself to obviate this evil and begun with greatest care to practise the true Religion of Christ and provoke his Subjects to observe it he made a law for a diligent observing the Lords solemnity as witnesseth Sozomen For since it 's the Churches part intermitting the affairs of this world to meet together for the exercises of piety such Conventions cannot fitly be holden without a certain and determinate time The time therefore destined for performing the the holy duties of Religion being abolished the minds of men will not be intent upon the offices of Religion Whence of necessity piety must fail and that being extinct what other thing can men expect but that a tempest of all evils should be ingruent
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
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
they in City were obliged to be present at Church-assemblies Which things being considered I see not to what purpose any should conclude out of the Elib Council that they which live in the Countrey are not to attend on the Lords Festival although in the Canon there be express mention of those who live in Cities because the Bishops and Presbyters to whom it belonged to go before the other members of the Church in celebrating the Lords day did dwell in the Cities and in that age there was not every where a supply of them afforded for the Villages therefore the Fathers of that Synod by name did express these who were supplied with them that laboured in the Word And a long time after the Eliberitan Council was gathered divers Villages were not furnished with Churches witness Chrysostom Hom. 18. in Act. Besides when it 's plain that the unlearned and unbelievers were admitted into the Church-assembly in the Apostles dayes 1 Cor. 14. 23. why should not the Countrey men after the Apostles death be bound to be present at the assemblies of the Church as if they who had bestowed their pains in tilling the earth had forthwith forsworn their barbarity And because they who live in the Countrey are as well Members of Christ as Citizens why should not Christ impart his communion as well to these as those in the exercises of Religion on the Lords dayes It is expresly commanded in the Constitutions which they call the Apostles that on the Lords day servants attend in the Church to hear the Doctrine of Religion And Sozomen tells us that amongst the Arabians and Cyprians he found ordained Bishops in Villages If at that time Bishops were set over some Villages then certes they who inhabited them were instructed by the Bishops in the Doctrine of Christ on all especially the Lords dayes as the custome of the Church was Eusebius also confesseth that men and women old men and children bond and free noble and ignoble learned and unlearned did almost daily assemble together in every place where-ever the men lived to receive the discipline of Christ from the rising of the Sun to the setting thereof If all men of whatever condition or quality were daily intent upon the Doctrine of Christ then they that lived in the Countrey did not refuse it on the Lords day Yea the same Author as formerly we have seen affirmeth that Christ hath prescribed all the inhabitants of the world whether at land or sea to celebrate the Lords day Eusebius therefore acknowledges not that it 's only for Noble men and others of great name to be present at Church-assemblies from which servants and those of inferiour condition should be excluded but saith that the Lord himself hath otherwise commanded Also in Theodoret that pious Emperour Theodosius witnesseth that the doors into the holy Temple are open for servants and beggars and therefore in this age they were present with other Christians in the Church-assembly and were not excluded from the same But let us return to examine that indulgence granted by the Emperour Constantine to Countrey men for working their labours on the Lords day Where first we may make a question with the learned Divine Mr. S. A. Whether any such was ever granted of him for the countrey mens sakes or no since Eusebius who was Constantius's contemporary and who well enough knew all things that the Emperour did speaking of the Law he made about observing the Lords day makes no mention of this indulgence Euseb de vita Constantin l. 4. c. 18. but only relates how the Emperour commanded that all should rest from their works In the same manner Sozomen recites the same law although lib. 1. c. 18. and in both there be a deep silence about excepting country labours Which things being considered it may justly be doubted whether ever such an indulgence were granted by that Emperour of blessed memory But come on and granting this indulgence for the authority of the Book relating it let us seek out the reason and sense thereof This was the true reason of that liberty if there was any granted Because Constantine subjected all the subjects of the Roman Empire whether they had embraced the Christian faith or had not yet tasted it to the law of observing the Lords day witness Eusebius Which though it could be known by no other argument might be judged of by this that he calls not that day in the Church manner as Baronius The Lords day but by the Heathen manner Sunday Thence I say may it be gathered that the same Law was not prescribed by him to Christians only but Heathens also for whose sake he uses an appellation peculiar to them Since therefore the Gentiles also were to rest from their labours by virtue of the Law made by â—…stantine therefore he granted them a liberty to look after their countrey labours Whereas he knew that those who were not turned Christians could not easily be brought in to be bound by the Christians lawes he yielded something for these mens sakes and Constantine was sufficiently hated by them for neglecting their idolatry and therefore by little and little he studied to draw them to the true worship of God as Eusebius ubi supra Moreover the liberty of medling with countrey labours on the Lords day was granted to countrey men only in case of necessity which thing the very words of the indulgence do declare lest through occasion of a moment the profit yielded by the heavenly providence perish by the occasion of one moment the profit of fruits might perish therefore in gathering in the fruits sometimes a regard of a moment may be had no labours are therefore permitted but to undergo which they were induced by a certain necessity lest the fruits should perish in which case also we have observed worldly labour is permitted That exception therefore of Constantine cannot be brought to patronize labour used upon no necessity because he indulged this liberty for the sake of the Heathen only whom he with all lenity studied as far as he could to perswade them to embrace the Christian faith and in case of necessity which being afterwards continued a while Leo declares void by a new law set forth to the contrary and calls that indulgence a decree differing from the Apostles But because Leo doth very aptly answer the reason of this indulgence assigned by Constantine I will set down his very words for the Readers sake Because saith he it is apparent that another law doth contradict that law which commands all to reverence the day of the Lords Resurrection by a cessation from labours which determines that all generally are not prohibited working others have a liberty to work for it saith Let all Judges c. as above in the Law of Constantine the cause of which profaning that day is grounded on no reason for although the preservation of fruits may be pretended yet that is of
Apost l. 2. c. 39. and the doctrines that were raised out of the Scriptures yet were they judged unworthy to be present at the Prayers of the Church Baron ubi prius So Zonaras in Can. 11. Conc. Nic. The third degree of these was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Prostrate when they that had repented stood within the compass of the Church behind the Pulpit separate from the place of the Faithful yet within their â—ight where they were present at none of the holy offices save the reading of the Holy Scripture expounding of the Gospel and prayer that was rehearsed for them and the perfect Catechumeni that is the Competentes and a little while after the going out of the Catechumeni having made Prayers for them they went out Can. 19. Conc. Laodic Baron ibid. Zonar in Can. 4. 5. Conc. Anoyrani Here the Penitents stood sorrowful and being not yet made partakers of the Eucharist since the commission of their sin for which they were bound of the Church with spiritual bonds they threw themselves down on the earth with weeping and lamentation and for this prostration the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was assigned to this degree Then on the other side the Bishop running to him lamenting falls likewise upon the ground with pitiful lamentation and last of all the whole multitude of the Church falls a weeping too After this the Bishop rises â—â— first and raises them that were fallen down and having for a convenient time prayed for sinners that repented he dismisses them Thus Sozomen de Ecclesiae Romanae consuetudine lib. 7. cap. 16. where it's manifest he speaks of the Penitents called â—ubstrati The form of prayer used for them after the Deacon had admonished the Church to pray for them by the Bishop is extant Constit Apost l. 8. c. 8 9. which being ended they went out of the Church-assembly The fourth degree was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they that had repented were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they stood with the Faithful and went not out with the Catechumeni or the Penitents called Substrati Baron ibid. These were with the Faithful present at Prayers but were not admitted to the Holy Eucharist Conc. 1. Nic. Can. 11. they are said to partake of Prayers with the people but without oblation So Can. 12. ibid. Zonaras in Can. 4. 5. Concil Ancyr for which cause St. Ambrose said he could not offer if Theodosius would stand by Ambr. Ep. 28. The last degree of Penitents was of them who having fulfilled the time of repentance prescribed them by the Church were by her perfectly received and after the aforesaid offices of the Liturgy at which the Subsistentes were present they were admitted also to participate of the Lords Body and Bloud with the body of the Faithful Of which Zonaras Can. 4. 8. Concil Ancyran There are some that distinguish not the fourth degree of Penitents from the fifth But the Subsistentes are distinguished from these Can. 11. 1. Conc. Nic. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— they were partakers of Prayer with the people without offering And so those that were placed in the last degree were superiour to those Penitents of the fourth degree because they were admitted together with the Faithful to partake of the mysteries Yet that I may ingeniously confess the truth the finishing of the repentance rather than the degree of Penitents is in this to be attended Now he that will apply his mind to weigh the aforesaid records of antiquity more narrowly shall easily observe who were to be present at all the exercises of Religion and who were excluded from the same or some of them by the custom of the Church while in the mean time the assembly of the Faithful after they were gathered into one performed all the aforesaid offices piously and with great devotion of mind But to speak of these a little in transitu is enough CHAP. XV. Of places in which the Churches publick assemblies were held WE have observed that meetings were gathered by the Church to perform the duties of Religion and we have seen what was done in them In the third place something remains to be added of the places in which these meetings were kept For a place is required where the people of God being gathered together may exercise themselves in the things that pertain to his publick worship And that some places designed to Divine Worship are necessary I trust no body will doubt for without them the publick assemblies of the Faithful the use of which is formerly shewn to worship God could not without inconvenience be held Therefore this place requireth that something be added of their names situation and use and other circumstances that declare these places But I will spare the labour of putting these things in writing lest I gaggling like a Goose amongst the Swans seem to stammer upon a subject which hath been happily treated on by other judicious men Others have managed the charge of describing this argument with great commendation Especially the Learned Hospinian a man of profound Learning and various Reading in his learned Treatise De Templis In which is described what is necessary to be known of places that are destined to the publick meetings of the Church which to me at this time is enough to point at And thus much for the publick exercises of Religion that were observed by the Church on the Lords Day CHAP. XVI Private Duties of Religion to be performed on the Lords Day Where first is considered the examination of what was heard Conferring upon the same Meditation of the life to come and gathering of Almes for the use of the poor THus far of the Sacred Exercises of Religion wherein the observation of this day was solemnized which were performed in the publick assemblies of the Church now follow the private Those were observed of sundry members of the Church being assembled together but these were devoutly performed by them when they were dismissed from the publick assembly For although they met publickly lest the disorderly meeting of the people should diminish their faith in Christ and to procure the greater gladness amongst them by a mutual seeing one another yet their publick Church meetings did not determine the sanctification of the Lords Day because publick conventions were held at certain hours and the Lords Day iâ— to be celebrated in memorial of that happy Resurrection of our Saviour on a perfect and entire day as we have shown in the first Book and fifth Chapter Some things then remain to be done by Christians after the Church meetings are ended and these are various Some whereof I will mention for the godlies sake who make conscience of sanctifying the Lords Day First of all they that preached the Word of God in the publick assemblies when those were ended they did sometimes examine the people of what they had heard Which we read the Ancients did perform with
is now translated I hope it will also be profitable to many especially of the more judicious sort of Readers who have no more than the English tongue The Author was a man eminent in his time for great Learning Judgment Piety Humility but especially for his acquaintance with the Writings of the Antient Teachers of the Churches and the Doctrine and Practise of former ages The Lord bless this and all other Labours of his Faithful Servants for the preservation of Knowledge Holiness and Concord which Satan and his forces are so fiercely and alas so successfully assaulting throughout all the world Thy fellow Servant in the Faith Labour and Patience of Believers Richard Baxter Sept. 2. the anniversary day of Londons flames 1671. To the HOLY ORTHODOX CHURCH OF CHRIST Happily cleansed from the filth of POPERY My dear Mother GRACE and PEACE THe Church of Christ in old time appealed to the Scriptures Councils and Records of the Ancients in deciding of questions whereby the Peace of the Church was disturbed or course of the Gospel retarded and then the Antients did interpret the Scriptures not as they were by the crooked interpretations of Sectaries or Hereticks accomodated to their own dreams but according to the Analogy of Faith by the consent of other Scriptures In the Church there hath alwayes been great profit by and very much need of Councils and in conclusion if ill-employed men had rejected the Records of the Antients they were forthwith exploded by the Church To these I say did the Church go straightway as to an holy anchor when any tempest arose as may be seen in Sisinnius who perswaded Theodosius studying to put an end to the unseasonable controversies of that time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to avoid disputations with Sectaries to require of them Whether they would receive those who before the distraction of the Church were the interpreters of the Scripture and Doctors Unto whom pronouncing judgment on the questions emergent according to the Scriptures they should submit themselves I judged the same was to be done by me O Spouse of Christ and beloved Mother when this unhappy question about the Lords Day solemnity alwayes in use and esteem in the Christian Church arose that the things which the Lord hath written upon this matter in the Holy Records being first observed I might betake my self to the Councils and Records of the Antients by whose engines for no new ones do I judge to be necessary to vanquish the enemies which oppugn the solemnity of this Festival I may assault the adversaries of this ordination both with the authority of Scriptures and likewise with the consent and records of reverend Antiquity plainly attested in gathering whereof I thought it expedient to discover to Thee the purpose of my mind which take briefly thus First of all I gathered into one the judgments of the Antients upon this Subject not that I ascribe more to Antiquity than Truth for that I leave to the Papists but I am determined with St. Hierom to read the Antients try all things hold fast what is good and not recede from the faith of the Catholick Church I run not unweaponed that is deprived of spiritual knowledge revealed in Gods Word to the Antients as to the Philistian Smiths for sharpening my husbandry instruments but because I see that the Holy Ghost hath very sparingly delivered himself in the Scriptures although in them he hath recommended to us its name use and Apostolical institution about the Lords Day I therefore consult the Antients who faithfully retain what they received from the Lord by the Apostles that their pious opinion and practise being observed we may observe likewise what we are to do in this case Secondly Divers have set out sundry things upon this subject to the great profit of the Church but few have touched what was the sacred practise of the more pure Church in keeping this solemnity entirely These things gave me occasion to enquire more deeply into the question not onely to help me against my own forgetfulness but also to mitigate tediousness to others into whose hands Ecclesiastical Writers have not either fallen or being detained with the weighty offices of their charge could not peruse them It was in my design hereby to make provision for both vacancy and studies whilst I present unto their eyes a brief account of the antiquity of the Lords Day This is required of every man even nature dictating it That he profit many if it can be if not so yet a few if not so yet his neighbours if not so yet himself Thirdly I judged it not unseasonable in this deplorate state of the Church to set forth this solemnity and that for a two-fold reason because the abominable and un-christian-like violation of the Lords Day doth expose the holy Worship of God Almighty to the wicked's scorn and from hence even hence hath flown an inundation of all that misery whereby the darkened glory of the Church hath fallen Alas with what squalor and miseries is the face of the Church sometimes shining and happy now in all Nations obscured They who love it with a sincere love do see and lament it although they who are bewitched with the malignant spirit of Popery see and rejoyce at it Neither is there among us any that knoweth how long the godly are fallen by the sword the little ones are dashed together and they that are with child are cut asunder oh woe is me Quis talia fando Temperat à lacrymis Who can forbear At telling such events to shed a tear This afflicted face of Christs Church doth call us to true repentance in performing whereof the violation of the Lords Day which bringeth fuel to this fire in the Church of every Nation ought to grieve us For this Festival hath been solemnized as was fit in the exercises of piety according to the rule of Gods Word but by few which the many Fairs upon it for gainful labour in all Nations feasts drunkenness dancings and the impious profanations of it by Stage-playes do testifie These flagitious Crimes which do obscure the grace of Christianity and give farther occasion of slander to those who blaspheme the name of Christ and which the purer Church abhorred do every where rage on the Lords Dayes without punishment to the great scandal of Religion In another respect also any man sees that this argument agrees not with the secure condition of these times because in this age if ever Religion among many languisheth under a bare profession of the Gospel and its power lies down almost extinct and dead I judge the sanctification of the L. day to be a present remedy for both these maladies First it will prepare a way to extinguish that vehement flame where with the Church is every where a burning This may easily be taught by the example of Gunther amnus that most pious King of France who after he had observed not without grief
of the Sabbath among the Patriarchs is denied VVhy the Heathens are not upbraided with the profanation of the Sabbath 107. Chap. 9. One day in the week is even under the Gospel to be sanctified The morality of the Fourth Command which is perpetual requires this Christ hath not abolished the Law How the Sabbath is said to be a sign between God and the Church 134. Chap. 10. A day in every week is to be sanctified under the Gospel which is not the seventh but first The cessation of the Jewish Sabbath Col. 2. 16. and Gal. 4. 10. are considered The places on which the observation of the Lords Day in the New Testament is bottomed The Fathers acknowledge its Divine authority The Church cannot change that day and substitute another in its room 145. Chap. 11. VVherein the sanctification of the Lords day consisteth where something is said about resting from gainful labours which the Fathers carefully cautioned against that they should not be used on that day A place of Chrysostom Gregory M. and of the Coun. of Laodicea is explained And a Canon of the second Coâ—nâ— of Matiscon 178. Chap. 12. How far forth on the Lords Day we may attend labours namely of necessity and piety Countrey men are bound to sanctifie the Lords day The indulgence granted to Countrey men by Constantine the Great is examined and revoked The fact of Paula and the practice of the Coenobiteâ— or Monasticks in Hierom is weighed The sense also of a Canon of the Council of Orleans Manumissions and certain transactions on the Lords day 197. Chap. 13. The Lords day not to be profaned by surfeting Servants not to be called off from sanctifying the Lords day We are not to fast on the Lords day Whether St. Ambrose was wont to feast on the Lords Day 218. Chap. 14. Sports are not at all to be held on the Lords day by the judgment of divers Fathers and Emperours Four kinds of showes condemned by the Fathers and not to be acted on the Lords day and not onely while the sacred meetings are kept 2â—9 BOOK II. Chap. 1. THe Lords Dayes solemnities were both publick and private publick assemblies of the Church on the Lords Day the mention whereof we meet with more frequently in the succeeding than the former Church Night meetings and why abolished at this day Meetings before day and on the day in the morning and in the evening 249. Chap. 2. What was done in the publick meetings of the Church Reading of the Scriptures What Scriptures were read Humane writings were also read in the Church The order in reading of Scriptures The Readers of Scripture stood in the sight of the whole people 262. Chap. 3. Explaining of Scripture on Lords Dayes which was called Treating Whose office it was to do this Who the Clerici were among the ancients Bishops q. Watchers Overseers and Superintendents The Bishops interpreted the Scriptures Presbyters Deacons sometimes Catechists and sometimes also private men did the same 274. Chap. 4. Converning the manner of expounding Scriptures in use with the ancients Treating begunwith Prayer The text of the Treating The Scriptures that were read applyed to the peoples use The Treaters did sometime stand and sometimes sit After Treating followed Prayer when that was ended a Psalm was sung to God 285. Chap. 5. Whether the bare reading of Scripture in the Church assembly be properly preaching and how the reading of the Scripture may be called preaching 295. Chap. 6. The time assigned to the Treatises of the ancients namely how long they lasted Their Treatises were not long ordinarily about an hour but they were not tied to an hour None were to go forth before the end of the Treatise 301. Chap. 7. The ancients treated every day out of the Scriptures Neither did they prohibit others who taught diligently from that their diligence in teaching 307. Chap. 8. They were wont on the Lords dayes to Treat out of the Scriptures 312. Chap. 9. Both in the Old and New Testament in celebrating the Sabbaths solemnity after reading of the Scriptures followed their interpretation It 's considered whether amongst the Jews before the Babylonish captivity the interpreting of the Law was used on their Sabbath dayes 318. Chap. 10. The Church used Prayers on the Lords Day Conventicles for Churches Prayers onely to God the Praefectus began them He prepares the people to pour them out The Sursum corda in Prayer the voice of all that worshipped was one They prayed as the Holy Ghost suggested to them How this custome for what the Church prayed The posture of the body in prayer 335. Chap. 11. Concerning Psalms and Hymns that were sung on the Lords Day The use of Hymns was but of late time in the Western Churches although Baronius think otherwise Whence the matter of Hymns was taken 353. Chap. 12. The manner of singing in the Church was modest and sober the incommodities of a sweeter voice in singing The commodity of a well moderated singing Antiphones Organs How none were to sing in the Church but those that were chosen for that purpose Broken Musick disallowed A censure of that Musick which is in use with the Papists 359. Chap. 13. Administration of the Sacraments on the Lords Day 373. Chap. 14. Who was to be present at all the offices of the Liturgy and who not The Catechumeni Audientes Competentes Poenitentes and their sundry degrees namely some Lugentes others Audientes others Substrati others Consistentes others Sacramentorum participantes At what offices these were to be present and what not 375. Chap. 15. Of places in which the Churches publick assemblies were held 390. Chap. 16. Private Duties of Religion to be performed on the Lords Day Examining of what they heard Conferring on the same Meditating of the life to come Amesigâ—thâ—â—ed for the poors use 〈◊〉 Chap. 17. The Conclusion 407. A Table of the Fathers and other Writers out of whom this Narration is transcribed together with the places where and times when they were set forth Since nothing can with that faithfulness be brought to light out of the pleasant Gardens of the Ancients against which malevolous detractors do not whet their spiteful tongues therefore knowing the temper of such men I thought it would be for the Readers profit in the very entrance of the Treatise to make mention of the Places and times of the Editions of the Grave Fathers and others whose Testimonies are here alledged to the end that both the Detractors may be prevented and also if the Reader who thirsted after Truth should any where stick doubting he might the more easily make recourse to the Authors cited and consult their meaning and so all occasion of doubting being cut off he might at length willingly embrace the Truth set before his eyes A AGrippa de vanitate scientiarum Colinae Agrippinâ— 1598. Ambrosius excusus Basileae 1567. Amesii Medulla Amsterodami 1627. Antonius de Dominis de Repub. Christiana part 2. Londini 1620. Arnobius contra
But yet since it 's no casie thing to obliterate and wholly to eradicate the matter of that Law which commands us to set apart a whole day within the compass of a week and refer it for Spiritual Labour therefore that sly Adversaries by his Emissaries whose wit is ready and that have a mercenary tongue for colouring Impostures changing their opinion at pleasure with the inconstant Ecebolius at the first only desputes after his crafty manner whether such a time be ordained of God These men more boldly than truly acknowledge the authority of time to be received not from Gods but Mens constitution as though the Lords-Day were like the Holy-dayes which were commanded the Romans namely such as the Praetors according to their arbitrary power did proclaim And so its observation should depend upon the civil Magistrate and Churches authority These things thus being handled after these mens will and others not strenuously applying their minds to retard the speedy course of their enterprises reasons are found out with a little ado for errour is a fruitful thing by which men not very religious and observant of piety may at last rush upon the constant sanctification of this time with unwashen hands and feet as the Proverb is and tread it under feet as if it were only instituted of God not for the sake of any Spiritual work but carnal idleness These things courteous Reader have given me occasion more narrowly to search out both the Institution and Sanctification of this time namely whether first it could be shown from the Fountain of holy Writ from whence wise men know we must always judge what is to be defined of every Divine Truth and the ancient practise of the following Church which learned it from the Apostles any part of time weekly be destined to performe the holy exercises of Religion Secondly by what Authority that time is imposed upon the Church Divine or Humane Thirdly in what things the solemn sanctifying thereof consisteth Touching all which what may be shown from the foresaid Fountains the following pages will briefly without prejudice of others judging according to truth by the grace of God inform us These are I say the things of which I have purposed to treat God assisting which before I enter on some things remain of which the Reader studihus of truth is timely to be admonished First of all though there be none of any authority and name amongst the Professors of more pure Christianity who beareth not most clear testimony to the Lords Festival yet in no case must we expect that all things which chiefly make for the illustrating it can be demonstrated out of the papers of the most approved Fathers in one age Nor can any one of right be offended or wonder at this since the reverend authority of the Fathers especially in the controversies that unhappily sprang up in their age is to be attended in weighing whereof they have professedly and openly declared what their mind was but in other things which they have touched upon only by the bye they have not so roundly shewed their judgements Besides we know there is no point of Christian Religion the illustration whereof hath not more and more increased in the Church by progress of time to effect which the succeeding Church was enforced through a certain necessity for sometimes the foolish frowardness of adversaries and sometimes the lewdly-imployed manners of their own men have required this that diverse Canons about some heads of Religion the knowledge whereof formerly increased in the Church should be appointed I believe none will deny that the most profound mystery of the Holy Trinity was known to the Christian Church from its infancy yet in several Councils of the succeeding Church diverse Canons were ordained about it The Reverend Fathers in the Council of Nice ordain that our Lord Jesus Christ is not a Creature and this they did according to Pauls word In the Council of Constantinople all profess they did believe that the Holy Ghost is true God as co-essential to God both Father and the Son In the Council of Ephesus under the Emperor Theodosius the younger the Divinity of the Son is again concluded These mysteries were illustrated by these new constitutions and yet who will be so mad as for that cause to contend they were first then known to the Church when these new Canons were set forth about them which only the Holy Fathers ordained to obviate the frowardness of Hereticks that either denyed er adulterated the received Truth that the Divine verity which the former Church embraced being obscured and held down by the wicked artifices of adversaries might be restored to its ancient vigour But not onely the madness of Hereticks but sometimes also the inordinate manners of Christians have occasioned new Canons ordaining about things formerly known for it was an usual thing for the Fathers to inquire into the manners of those Churches that were commended to their care and when they observed that their Christian people were ensnared in errour or wandring from the path of truth or at least walking not uprightly according to the received rule of piety they straightway used new Canons as medicines congruous to both these evils and so in the Church as in the Commonwealth good Laws grew out of evil manners And although the things that were before ordained were abundantly sufficient to quench those errours newly sprung up or reform their lewd manners yet either the new breaking out of errour or dilating of manners not at all consonant to the holy light of the Gospel and creeping every way like leaven were stopped by the bar of new Canons But thereupon we must not think that the former Church was not bound to the truth which was by a Postliminium established with new sanctions or to manners reformed by their authority Which is easie to be observed in this business of the Lords Day The succeeding Church through the care of the best Emperours having obtained peace established divers things about the Lords Festival which are not now extant in the Doctors of the Primitive Church But who will say that the piety established by new Canons for observing that solemnity was not known to the former Christians whenas even in the Apostles age as it shall afterwards appear from the Scriptures the Lords Day was solemnly used for all the exercises of Religion in which the true manner of keeping it holy doth consist And the Fathers of the succeeding Church ordaining new Canons about its solemnity have not concealed this as is to be seen in the second Council at Matiscon Can. 1. in which they gravely study to set forth the Lords solemnity but to this they were moved by the rash custome of some as they say who exposed the Lords day to contempt In Concil Cabilon held about the year 664. caution is taken for prohibiting Country labours on that day which thing when the Fathers did ordain they confess they did
not appoint any new thing but renew the old Moreover in the Council of Friuli Can. 13. all Christians were commanded to observe with all reverence the Lords Festival in which as in other Canons of that Council they acknowledge they do not institute new rules but having recited the sacred pages of their fore-fathers Canons they persist to embrace with greatest devotion and 〈…〉 with a fresher style the things that were digested by them and promulgated by a wholsome pen. There came out also a new Decree in a Council at Paris for the strict observing the Lords day of which this reason is assigned by the Fathers because a due observation and the religious devotion of that day was in a great measure neglected That was not then the first time they decreed a religious institution of the Lords day but it being grown into a disuse they labour Postliminio to renew it and call to remembrance the neglected or obscured use thereof and the dissolute manners of Christians in performing on that day the exercises of Religion have produced new Canons about observing this solemnity whenas yet the solemnity it self and the holy duties thereof were well enough known to the former Church and so the things which were neglected through the carelesness of the people were afterwards with great labour inculcated Another reason also is to be added for the ordaining new Canons about this Festival The Heathen Emperours being haters of the Christian name provided by their Laws that the Christians should not have liberty on the Lords day to keep their meetings Which the wicked Edict of Dioclesian touching this thing informs us of How therefore would they observe out of the writers of that age all the mysteries of godliness to be performed on that day whenas not without great peril of life they did celebrate the Lords dayes not on the day time but on the night yet all Authors of any note as I said do acknowledge that the day it self was to be celebrated from the beginning of the Church and if they had had liberty they had executed the same offices of Religion on that day by which it was celebrated in the succeeding Church And these are the things for whose cause the Fathers of the succeeding Church being moved have treated more at large concerning the Lords day duties than those of the foregoing There remains one other rock upon which lest any dash I judge them also to be advertised Many of the Canons upon whose authority a great sort of the duties of Religion on that day to be performed do lean were set forth by Councils which were Provincial perhaps therefore some will object that none but the Churches of those Provinces are obliged to keep those Canons But indeed since the Decrees of Provincial Councils serve for the profit of the whole and not of any particular Church onely why should they not be received of other Churches professing the same Faith with them although not by vertue of any Provincials authority but of Divine truth albeit determined in a particular Province And since the reason of a Provincial Synods determination is universal why should not Canons so determined even in that respect oblige other Churches although not to undergo the punishment For the imposing of the punishment is particular where the Law in respect of equity may be general And whenas we see the authorities of particular Fathers to be esteemed amongst all we should be too partial towards them if we should set at nought the Canons of Provincial Councils at which several Fathers and Bishops were present unless some body will think that a sentence approved by the judgments of many be of less weight and authority than when it 's pronounced by one single person apart Because Pauls Epistles were written to particular Churches they are not therefore rejected of others for that in Gods intention they pertain to the Churches of all ages and Nations nor do they less agree with their moral state and condition than with those for whom they were primarily designed Moreover if in any Province there be Churches rightly constituted and according to the rule of Gods Word doubtless they are to be honoured with the name and title of Churches and the right hands of Christian fellowship are to be given them neither is there extant at this day a Church which upon occasion does not freely use the authorities of some Provincial Councils in confirming the truth to which yet this is by none imputed as a fault and why may not its assertors sometimes have liberty to use the Provincial authorities of Canons for propagating the truth about the Lords day The Orthodox Fathers anciently when any question arose by which the peace of the Church was disturbed did advise and mutually help one another The French Bishops in the case of communion with Felix consulted the Bishops of Rome and Millain whose Letters were read in the Council of Tauritan as appeareth by the fifth Canon of that Council The Spanish Bishops in the case of the Priscillianists profess they will not communicate with the lapsed although reclaimed without the consent of the Roman Bishop and Simplicianus of Millain Liberius Bishop of Rome writes to Athanasius and begs it of him before God and Christ that if he be of his mind he would subscribe his Epistle A pud Athanas p. 397. That was indeed a sweet communication and modest prudence in the ancient Bishops that one act and one consent should be kept according to Gods Laws amongst them all And hence it was that they entirely studied to use one common counsel about the profit of Church-administration and did not reject with a supercilious disdain that which seemed best to be done to their fellow Bishops although distant from them in other Provinces but the association of Priests although large was so coupled together with the glew of mutual-concord and bond of unity that one falling into danger the rest helped him Whatever therefore was thought just by Pastors of other Churches especially those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Petrus Alexandrinus sayes in Sozomen of the Roman Bishop although congregated in a Provincial Council or out of Council was by good desert not rejested of other Bishops of the same Faith but they helped one another by mutual counsels and labour Whence it follows that Canons ordained although in Provincial Councils about the Lords Festival are not to be rejected But I will stay no longer to take this remora out of the way One Objection remaineth which lest any thing be wanting to the knowledge of the truth must be prevented Some having no care of the Lords Festival do contend that the Fathers in those latter Councils do stick in small things and do mingle I know not what matters of little value with their Canons about observing the Lords solemnity for whose sakes they judge whole Canons to be nothing worth as in some Councils it 's
meetings in those dayes when they could But the Church being wonderfully increased and daily corroborated in the Faith by the frequent preaching of the Apostles it appeareth by the History of the Apostles travels recorded by St. Luke that the Christians where-ever they lived were wont to meet upon set dayes to handle Religion to prove its truth divers examples are ready in the Acts of the Apostles and their Epistles in which the celebrating of their meetings is usually denoted by these phrases meeting together to hear the word of God Acts 13. 44. coming together to break bread Acts 20. 7. to come together 1 Cor. 11. 20. ministring to the Lord. Acts 13. 2 c. they are said sometimes to meet in the Temple Act. 2. 46. Sometimes other Christians than the Apostles were at the Jews Synagogues because there the Apostles preached Christ to the Jews and therefore other Christians also resorted thither that they might hear the Apostles teaching Act. 5. 12. That the first Christians were sometimes present at the Jews Synagogues on the Sabbath day is granted the Holy Writ being witness hereof Acts 13. 14. also Acts 17. 2. it 's said the Apostle as his manner was went in unto them and three Sabbath dayes reasoned with them out of the Scriptures c. but not to solemnize the Sabbaths after the Jewish manner from whose observation the Christians and that by authority committed to the Apostles from the Lord were far enough off especially when Paul himself could most severely reprove the Colossians and Galatians because some amongst them stood for the Sabbath and other feasts of the Jews but because they then had obtained a good occasion of communing with the Jews being met together that their readings of the Law and Prophets being finished in the Synagogues they might preach the Gospel with more fruit in such a concourse of men which upon other dayes they could not so easily obtain and for no other end as from the alledged testimonies is evident Which things let the Reader seriously weigh with himself For at what time or in what place soever they could speak with the Jews they set upon them and preached the Gospel to them Therefore both on the Sabbaths and other dayes as well in the Synagogues as when they were met other where the Apostles were not wanting amongst the Iews in the office of preaching When they had tarried certain dayes amongst the Macedonians because no fit occasion for preaching the Gospel was offered as the circumstances of that place teach which the Apostles every where greedily sought after they preached Christ on the Sabbath dayes out of the City by a River side to the women which resorted to publick Prayers according to their custome St. Paul hastened to keep the Feast of Pentecost at Ierusalem only because he might have many of the Iews living dispersedly in divers places of the world there gathered together with whom he might treat about Christ and so the preaching of the Gospel by them returning home might be made famous through the world So thinketh Chrysost who sayes What means that haste of his he speaks of Pauls hasting to the Feast it was not for the Feast but for the Multitude Afterwards he sayes He made haste to preach the word It 's granted therefore that the Apostles and other Christians in those first times were present at the Synagogues of the Iews yet although they met with them on the Sabbaths they are not read in the Scripture to meet on the Sabbath dayes apart from the Iews and by themselves Neither do we read that this was done of them with an intention to solemnize the Sabbath or have a worship common to the Iews which was not lawful to be done St. Paul sometimes disputed in Areopagus Act. 17. 19. and the Schools of the Heathen Act. 19. 9. In which the Schoolmasters were wont to explain the names genealogies fables and histories of their gods to observe their Feasts and instruct their Catechetae in their rites Yet no man will thence conclude as Mr. Eaton well observes that because he was present in their Schools he did observe the Heathens feasts and worship their gods In like manner the Apostles must not be said to have observed the Jewish Sabbath although they had divers disputations thereon as the concourse of the Iews gave them occasion Moreover if the Christians had observed the Sabbath then Justin Martyr had satisfied with little ado Trypho the Jew that counselled him to observe the Sabbath For it had been enough for Martyr to have answered the Iew that the Christian Church did observe the Sabbath Yet this he grants not but that blessed Martyr plainly denies that the Jewish Sabbath ought to be observed by the Christians The same do other Fathers against the Iews as we shall see afterwards Lastly we read not that the Apostles were alwayes at their Synagogues For it 's said Act. 19. 9. when the Iews hearts were hardned at Pauls Doctrine first Paul himself departed from them neither is he ever after read to enter into their Synagogues Besides he segregated from them the Disciples that embraced the sounder Doctrine lest as it 's in the Proverb the sick cattel should infect the sound Therefore as long as they conceived any hope of converting the Iews they neither declined their company nor Synagogues But when they observed that they rose up against the sound Doctrine of the Gospel with an obdurate heart they forthwith forsook them neither are they read in Scripture ever after to enter into their Synagogues any more CHAP. II. The ordinary time observed for celebrating the publick worship of God after Christs death was the Lords day solemnly used by the Christian Church in the very Apostles age Three Texts of the New Testament namely Act. 20. 7. 1 Cor. 16. 1 2. and Apoc. 1. 10. are briefly considered AFterwards when the Christians had no dealing with the Iews we read that they met by themselves in the Apostles age and that on the Lords day to exercise the offices of Piety and Divine Worship But for the period of time in which at first they held these conventions by themselves apart from the Iews there 's nothing occurrs in Scripture and divers dispute about it Passing by whose dispute it plainly appears in the Holy Scripture that the Lords day while yet the Apostles were alive was destined for the publick meeting of the Church There are three Texts of the New Testament namely Act. 20. 7. 1 Cor. 16. 1 2. and Apoc. 1. 10. in which there is plain mention of that dayes celebrity on whose most grave authorites the religious observation of the Lords day by the common suffrage almost of all Divines doth chiefly rest Yet all Interpreters agree not amongst themselves in their Expositions of them and no wonder since to all it is not given presently to hit upon the sense of what is delivered in the Scriptures but to some that
called did occurr therefore since he tarried there but only for one Sabbath it cannot be said he preached to them on one of the Sabbath◠neither is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as divers observe ever read in the New Testament for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It follows therefore from thence necessarily that Sabbatum should be taken for the whole week and then on one or the first of the Sabbaths will be all one In which sense that phrase occurrs else where as in Mar. 16. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. very early in the morning the first day of the week as in the ninth verse of the same chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there the Evangelist expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. one by the first And so the Greek Fathers next the Apostles times interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Martyr Dial. cum Tryph. sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. One of the Sabbaths remaining the first of all the dayes according to number the spaces of all the dayes being run again into a circle is called the eighth and remaineth the first as it is p. 201. Chrysoft Hom. 43. in Act. Apostol expounds one of the Sabbaths by the Lords Day So Hieronymus Nor otherwise Augustine Ep. 86. One of the Sabbaths sayes he was then called that day which now is called the Lords which is more plainly found in the Gospel Some also by breaking of bread understand a private banquet not the Lords Supper of which doubt this seems to be the cause In that age the Christians meeting in the Church did sup together and also received the H. Eucharist and so both tables the common and sacred were joyned together as Chrysostom teaches Hom. 26. in 1 Cor. Upon set dayes they made common tables and when the assembly was ended after communion of the Sacraments they went to eat and drink together And hence it was as Chrysostom thinks that they Acts 20. 7. met to break common bread because when the communion was celebrated the common table followed and Chrysostom affirms in the beginning of that Hom. that the day on which they met was the Lords and that all things that there were done were joyned to preaching But the breaking of bread in the foresaid place is to be expounded of the Holy Eucharist for there were sundry there and Paul took bread not at Supper time but mid-night In that Text therefore the duties of a Christian Sabbath such are an holy assembly breaking of bread or admistration of the Lords Supper preaching of the Word devout Prayers c. are read to be performed of the Church on that day which holy duties were not performed of them on another day otherwise Paul having stayed there the space of seven dayes could not have deserred them to this day especially when he was to depart the day following neither doth Luke affirm the Apostle to have proclaimed this meeting of the Church as extraordinary because he was to depart the day after but he teacheth that the Church met namely as it was wont to break bread and not to take leave of the Apostle and St. Augustine consesses that Pauls departure was the express cause of continuing his speech because he desired sufficiently to instruct them The received custome therefore of the Church and not the blessed Apostles departure from Troas gave occasion to this assembly For he stayed there seven dayes not so much for the Eucharist as waiting for the Lords Day Whence it appears that that Text shews that the Apostolical Church kept solemnly the Lords Day in the publick exercises of Religion But upon what authority the Christians met on that day we will afterwards examine here it 's enough for me only to demonstrate that they did meet on that day The second Text out of which the celebration of the Lords Day is shown is 1 Cor. 16. 1. 2. Now concerning the collection for the Saints as I have given order to the Churches of Galatia even so do ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. upon the first day of the week c. The former place taught us that the Apostle Paul did celebrate the Lords Day with the Church this that he commands it to be celebrated by the Church And his practise is not here only recorded but here is mention made of his Apostolical ordination about that thing Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken distributively for upon the first day of every week In which Apostolical command nothing is commanded the Church of Corinth which is not also required of the whole Church of Christ according to the golden rule of Tertullian very profitable for understanding of the Scripture Some things saith he uttered specially are to be understood generally which rule cannot but have place in this Text because what things the Apostle writ to the Church of Corinth the same belong to all that call upon the name of Christ in every place he himself being witness 1 Cor. 1. 2. Moreover who will deny that all who have given their name to Christ are bound to relieve their necessities For you must not think sayes Chrysostom that these things were written to the Corinthians alone but to every one of us and all that shall be after us Let us do therefore as Paul prescribes us and let every one of us lay by him at home on the Lords Day the Lords riches i. to be employed for such use as the Lord hath prescribed and hereupon let it become a low and immutable custome c. Therefore in Chrysostoms judgment the Apostle applies the manner of the Church in collecting almes on the Lords Dayes for the benefit of afflicted brethren which were then at Hierusalem which office of Christian Charity although no brethren liv'd in that place ought not to be omitted of Christians but in Chrysostoms opinion is to be established by an inviolable law for ever as it was done even as it appears by Justin Martyr and Tertullians Apologies in the succeeding Church I only add this Although a general law for making collections on that day to the use of the poor be set down by the Apostle yet they that at this day do it at other times must not be judged transgressors of the Apostles law That kind of collection was not so affixed to the Lords Day as it could not be done on other dayes although a peculiar reason was in it why they did rather on that than another day namely for the Church-assemblies held at that time and no time as Chrysostom witnesseth which we shall see afterwards is more fit to perform that office on than the Lords Day Others again set to another Engine by which they oppose the usual interpretation of the Apostles foresaid phrase and contend that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie every day of the week singulam Sabbatum This they assert not because it 's the probable construction of the Apostles words but that they might
elude if they could the genuine interpretation received every where of the Church But whoever shall weigh with himself the blessed Apostles purpose who did studiously provide that his ordinances should not be a burden to the Churches of Christ which in those dayes for most what consisted of men of an inferiour condition will not easily admit that the Apostle did so ordain that collections should be made daily neither is it like that he should ordain that these should be gathered on every Sabbath properly so called since when the Apostle was present at Corinth the Christians could not meet in one place much less after his departure from them was it safe for them to frequent the Jewes Synagogues on the Sabbath day Let that place Act. 18. 17. be consulted Lastly neither must we believe that the Christian Corinthians did hold their publick meetings on the Sabbath day amongst themselves since they were held on the Lords dayes in every place neither is there extant any testimony in the whole Volume of the Scriptures by which it can be shown that the Christians kept Sabbath-day meetings among themselves or apart from the Jews Therefore the received Exposition of the Apostles words is to be retained namely that the Apostle did ordain in the Church of Corinth yet when they met for Religion weekly as the Lords dayes returned almes should be collected for the poors use and they seem privately to have laid aside what their condition permitted to bestow for the comfort and relief of the poor and that which was thus laid aside they kept with themselves till the first day in the week at what time they deposited it with the Rulers of the Church for the poors use He that shall more considerately weigh the Apostles phrase may well enough see this was his meaning for he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. against the first day in every week or when the first of every week comes so as is said amongst the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Water ready for washing ones hands In like manner the Almes which were privately laid aside of every one were deposited on the first day of the week for the help of the needy and then when the Church met are said to be gathered because their collection was made of those who privately had laid them aside on the Lords day or or first day of the week Le◠admonished his hearers because on the Lords day there should be a Collection toprepare themselves for a voluntary devotion and that every one according to his ability might have fellowship in that most sacred oblation from which testimony one may easily gather that the Christians laid aside by themselves their Collections against the Lords day which then they deposited with the Rulers of the Church to be bestow'd Although Chrysostom thinks that the people reserved their almes laid aside on the Lords day till the Apostle himself came to whom they should be brought in but the former exposition doth more agree with the custom of the Church The third place is Rev. 1. 10. where there is had express mention of the Lords day out of which almost all Writers fetch the custome of the Lords day solemnity from the very Apostles time For the Lords day as we see is expounded by as well ancient as late Interpreters of Scripture to be the first day in the week and some new expositions of that phrase which cannot stand with the signification of the Lords day in the Evangelists themselves and some famous Writers next the Apostles age are solidly resuted by divers and therefore omitting them we set it down for a certain that in the Apostles age that I may use Ribera's words on Rev. 1. the solemnity of the Sabbath was changed into the Lords Day being consecrated by the Resurrection of our Lord. For it 's not once that it appears from Scripture that the Apostolical Church kept solemn the Lords Day by celebrating the Supper preaching the Word and collecting of Alms in which the true manner of solemnizing it doth consist Yea the history of the Apostles travels lets us know that the Christians of that time held not their ordinary meetings but upon the Lords day He that shall teach the contrary confiding in Scripture authority I will freely hear although after the Apostles death the succeeding Church in some places as afterwards we shall see kept their meeting on the Sabbath dayes In the mean time we find that the Lords day in the Apostles age the sacred records attesting the same was solemnly observed Which thing was first to be proved by us CHAP. III. After the Apostles death the Church met upon other dayes than the Lords The ancients observed the Sabbath not as an holy day The differences between the observation of the Sabbath and Lords Day How Constantine the Great ordained the Parasceve to be observed Anniversary Festivals were not celebrated with that solemnity as the Lords Day Not bowing the knees on the Lords Day Anniversary Festivals not to be preferred to the Lords Day NOne who will diligently look into the gravest writers of the following ages shall be ignorant that after the Apostles were dead the Church did in all Nations celebrate the Lords Day which that it may more plainly be known to all we must know as I said in the first Chapter when the Apostles were translated to Heaven the number of dayes on which ordinarily the Church-meetings were had received an increase For while the Apostles were alive the Christians ordinarily held their meetings on the Lords dayes only but afterwards the ordinary time for performing the exercises of publick worship was not only weekly but anniversary that came every week this but once every year But here we will not speak of the extraordinary and anniversary festivals that were used by the succeeding Church but of the ordinary time returning every week destined for Religious exercises Where in the first place it will be for the Readers profit to consider that although the use of the Lords day spread abroad through the world in the Church of God yet in some places the Church had weekly her publick meetings on other dayes besides the Lords Socrates acknowledges the Sabbath and Lords Day for feasts returning every week on which meetings were wont to be kept Hist 6. c. 8. And elsewhere when he treats of the sundry rites of Churches l. 5. c. 22. he tells us that the Presbyters and Bishops of Cappadocia Cesaria and Cyprus did interpret the Scriptures on the Sabbath and Lords Day When Sozomen noteth the time of calling the Church together he sayes some met on the Sabbath and the day after the Sabbath Epiphanius in Panario contr Heresi lib. 3. T. 2. acknowledgeth that the Church met upon the Wednesday instead of the Sabbath and Lords Day When St. Austin shews what Christians must do when they see the customes of Churches to vary he confesses that
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
Church when the image is removed Ruffinus contendeth for observing the Sabbath though not carnally or in Jewish delights To these let be added a place in Constit Apost lib. 7. cap. 37. which tells us that the Lords day supplies the room of the Sabbath All these things argue that the pious Fathers did not under the Gospel explode that precept in the Decalogue about the Sabbath and therefore sometimes under the name of the Sabbath which to them the Lords day is signified as we have seen chap. 3. For they yield that Christ fulfilled and not destroyed the Law by his coming and that Christians are to rejoyce on the Sabbaths festival and that the solemnity of this festival is grounded on the Command in the Decologue and seem only to stand for this that now it should not be in that manner celebrated of Christians that the Sabbath was amongst the Jews They celebrated the Sabbath on the seventh day and flinging off the weighty care of godliness gave themselves up to idleness and delights of this world but the Fathers taught that Christians ought not so to keep the Sabbath who should keep the first day of the week holy not carnally but spiritually For they judged it far better under the light of purer Christianity as after shall appear to labour on the Sabbath than to attend on the alluring pleasures of the world But though they abhorred the Jewish manner of observing the Sabbath yet they alwayes ordained one day of the seven as Chrysostom speaks to be bestowed in the worship and service of the common Lord of us all And therefore passing by the abrogating of observing the Sabbath in the Jewish manner being confirmed by testimonies both of Scriptures and Fathers Thirdly it remains to be considered what may be brought from the same fountains to assert the authority of observing the Lords day For it is most sure that the Apostle although he call back in the foresaid places the Church from observing the festival of the Sabbath in the Jewish manner doth not forbid Christians all observing of every day otherwise the Apostle himself had given an offence to the Church in keeping the Lords day with a Church which it appears he did Act. 20. which to think of him the candour of a Christian mind will not admit Therefore we doubt not but by the Apostle's sentence whom we believe did not ordain it by that ordinary power which yet continueth in the Church a certain day is to be employed about spiritual labour otherwise the Church had not met at a stated time in the dayes of the Apostles And whereas a certain day is appointed whereon weekly Divine worship is to be attended only that neither diminisheth nor abolisheth Christian liberty it only directeth Christians that their minds fluctuate not in observing it which is not to destroy Christian liberty but rightly to instruct Christians in the use thereof the better that they miss it not in performing service to their God Now for the weekly conventions of the Christian Church no day was deputed of the Apostles but the Lords day the first mention whereof in their writings we meet with is Rev. 1. 10. where John saith that he was in the spirit on the Lords day And although that be the first time that it 's mentioned in the Scriptures under that appellation yet might it before John writ the Revelation be known in the Church by that name No Evangelist before St. John called Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Word yet the same author being witness In the beginning was the word Joh. 1. 1. So that day doubtless was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day before not as by some new institution which lately was established in the Church but as a thing well known to the Church otherwise he would not so have named that day without farther explication but that he knew for certain it was named in the Church by that agnomination Which shews that the Lords day was celebrated in the Church before that John was in the Spirit Neither could the Lords day be so solemn throughout all Churches in John's time but that all the Apostles before him had dispersed abroad this Doctrine Secondly it appears from Scripture also that this day was by Apostolical ordination destined to the collecting of almes 1 Cor. 16. 2. Where he gives order that upon the first day of the week every one should lay by him in store the Collection for the Saints of which he had spoken in the former verse The primary intention indeed of that place is to give order about the collections made for relieving the necessity of the poor but since he orders that they may be made on the Lords day there is no doubt but he changes them to celebrate the day it self For whenas he requires the end why should he not also prescribe the means directly conducing to that end without doubt the effect which was on that day to be performed presupposeth the day it self and in commanding the end the command of the means is alwayes included without which we obtain not the end To Chrysostom that searches out the causes of this Apostolical ordination that time seems very commodious to exercise mercy on First because the mind being free from labours it is more easily perswaded to commiâ—eration And secondly because the communicating of celestial holy things being had on that day will strongly provoke men to the duties of mercy Tertullian and Justin Martyr do testifie that almes were collected on that day doubtless by authority of the aforesaid Apostolical ordination which they had laid by them in store till this day as we have seen in the second chapter These collections were by the Christian people observed of their own accord as pledges of piety as Tertullian which Iustin Martyr affirms in his second Apology were on the Sunday deposited with the President out of which provision was made for pupils widows and those who were in want through sickness or any other cause Thirdly it also appears by the Scripture that on that day assemblies were held for hearing the Word and administring the Eucharist which are chiefly to be counted amongst the sacred offices of holy dayes St. Paul as in the second Chapter although he abode seven dayes at Troas we read not that the Disciples met to break bread but on the first day of the week Whence it is collected conveniently that even then the Church had on that day solemn conventions to perform the sacred exercises of Religion on in the preaching of the Word and administration of the Sacraments neither did this custome grow out of use with the succeeding Church as after when we shall treat of sanctifying the Lords day we will shew but the devout preaching of Gods Word being happily begun on that day by the Apostles Acts 2. 1. was ever after continued at the same time to the honour of God and
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
being withdrawn from the cares of temporal things its rest should be spent in spirituals as Chrisostom Hom. 1. de Lazaro Athanasius of the same judgment de Sabbat Circumcis for he saith the end of the Sabbath was the knowledge of the creation and not idleness that men keeping holy that day they might know God who rested on that day having finished the work of Creation In the third Council of Orleans it 's provided that men abstain from rural labour and they shew the end of this abstinence that they might go more easily to Church to pray Therefore by the very dictates of nature the Priests affirmed that Holy dayes were polluted if any work was done upon their proclaimed and moveable Feasts Numa Pompilius ordained that alwayes on the Priests Festivals the Cryers should go before them through the city who should give charge that men should rest and cease from their works He thought it was fit that he who worshipped the Gods should be freed from other things and in worshipping of the Gods to apply the mind as to a thing greatly conducing to piety Therefore the minds of men without a cessation from worldly things cannot be applied in a holy devotion to Divine Worship Handy labour saith Cyril is forbidden on a Feast day that you may exercise your selves more entirely in Divine matters The ancients thus ordained that we must cease on a Festival day from all secular works and no worldly thing is to be done on that day which may hinder its sanctification Now in worldly matters men are intent either upon gain or pleasure but here must be a cessation from both First and foremost the observation of the Lords day is not to be profaned by gainful labour for which cause it was provided for by the ancients that Christians should wholly abstain from all things whereby the body is either wearied or the mind alienated from divine to humane things Which clearly enough shews that they were not of that opinion which Austin reports Seneca sometimes was Seneca derided the Jews especially for their Sabbaths that lost the seventh part of their life time in idleness and did not many urgent affairs in their season Christians were not so intent upon their labour for profit as not to be pulled from it to attend Religion They would not give themselves up to their commodities when the season called for obedience When Origen describes how a Christian ought to observe the Sabbath he concludes nothing of worldly actions must be done and he must abstain from all secular works as we have observed before in Chap. 10. where we cited a place in which there is a truly golden and pious image of the Christian Sabbath which Origen divinely inspired hath happily drawn to the life as they say and in which are elegantly described what things are on that day by Christians to be followed and what to be fled while he teacheth us that leaving earthly works on the Lords day we must attend on Divine which that it may be done with greater advantage we must go to the Church in which he exhorts us to attend on the things of Religion and if men shall faithfully do this they will make it evident to all that they have a greater care of their hope for the future inheritance reserved in Heaven than of the profits of this present life Chrysostom confesses that the Lords day is free from business and labours and hath a rest appointed for it and elsewhere Hom. against those that run to playes he accuseth those that meddle with worldly cares on that day although they may pretend poverty necessity of getting food and other urgent occasions But although Chrysostom seems manifestly â—o think that gainful labour is not on the Lords day to be undertaken by Christians yet some make a question whether according to Chrysostom all the day or only so long as the publick assemblies of the Church are held there ought to be an abstinence from labours especially whenas he doth indulge his hearers when they are returned from the Church-assembly if they shall repeat the Scriptures and discourse of that which they have once heard then go to look after the things which are necessary for this life But I will set down the very words of the Father lest I should either keep in suspense the well-minded Reader or seem to darken the truth You must not saith he when you are returned from the Church-meeting intangle your selves in businesses contrary to this exercise but returning home straightway repeat the holy Scriptures and call your wife and children together to confer of those things that have been spoken and these things being fixed more deeply and thoroughly in their mind than to go and look after the things which are necessary for this life c. it never came into St. Chrysostom's mind who asserts that the Lords day should be free from labour and doth not so much as grant any on the Lords day to labour for getting food or avoiding poverty to give any liberty that they should freely attend any worldly affairs which hinder piety And he that sayes thus will do Chrysostom no wrong but rather he who affirms that he indulges men to use these kind of labours on that day which he often finds fault with will fasten the lye on him And I fear not to say this of them that so assert that by their crooked interpretation they do apply the words of that grave Father to quite another sense than Chrysostom thought of This will be evident with a small adoe to him that observes the cited place and compares him with other places that do occurr in him in which it is Chrysostoms purpose to check them who though in the Church they did attentively enough hear what was said yet being departed and forth with mingling themselves with their secular affairs do extinguish the fire of devotion which the Word praeach'd had kindled in them For this evil he prescribes this remedy that so soon as they are returned home they read the holy Scripture and commune amongst themselves about those things that were spoken which things being deeply fixed in their mind then to go and look after those things that they judge necessary for this life they may freely for him as afterwards Bedâ— relates after the exercises of piety are finished there was liberty to take care to refresh the flesh but to care for any other secular businesses than those that pertained to their sustenance he gave them no liberty Which also we read was done by Gunteramnus Baron 588. 26. Because first the very phrase of Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may in a sense commodious enough be expounded of things pertaining to life so Arrianus translates the words of Chrysostom even Trapezuntius one of Greece approving it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie life to which death is opposed or sustenance and 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
any one till his ground on the Lords day he violates the holy rest but if the refore he leaving his husbandry be drunk or commit whoredome shall he not be thought to profane the holiness of the Lords Day If all profaneness and carnal delight ought to be banished from the Church then especially it should when man doth peculiarly apply himself to the worship of God If Tertullian thought it an uncomely thing and altogether alien from the Religion of publick joy to celebrate those dayes which were dedicated to the Nativities of the Emperours with that vanity which the Heathens abused in such kind of Festivals whereas what was acted on the solemn birth-dayes of Princes would not be thought comely on other dayes with what spirit are they acted to whom unchaste dancings obscene sports and mad tripudiations shall seem lawful on the Day dedicated to our Lords honour Shall the licentiousness of evil manners be piety an occasion of Luxury be reckoned Religion We must rather say with Tertullian That it is for men of the true Religion to celebrate both the Emperours solemnities and the Lords day out of conscience rather than licentiousness And if any like dancing I earnestly ask it of him that he would apply his mind to those spiritual dances which Chrysostom mentions in which there is much comeliness and modesty with which Christians must dance not to the measures of harp and pipe for they themselves ought to be both harp and pipe to the Holy Ghost and when others lead the dance to the Devil these being in the Church offer themselves the organs and vessels to the Spirit and afford their souls as musical instruments which the Holy Ghost should play upon and move and they give their hearts as Organs into which he may inspire his grace These are those dances of the Angels and what can be more blessed than upon the earth to imitate the dance of Angels approved by the Holy Ghost and worthy the Christian name in which he that on the Lords day shall diligently be busied will not bend his mind to those immodest leapings or dancings which Chrysostom calls Diabolical Hom. 55. in Gen. because where this wanton dancing is there the Devil is Chrysost Hom. 49. in Math. so often condemned but will refresh his soul wearied with the sad burden of his fins by the spiritual joy of these dances and prepare himself the better to celebrate that eternal Sabbath in the Heavens which must be observed for ever with all the Saints And that this is the solemnity which beseemeth the Feasts of Christians Gregory Nazianzen sheweth at large and exhorts us to take hymns for timbrels singing Psalms for filthy and ribald songs a clapping of hands when we give thanks for clapping the hands in the Theatre gravity for laughter prudent speech for drunkenness comliness and honesty for delicious pleasures And if it be convenient for thee when thou celebratest a Festival merrily to dance then dance yet not the dance of Herodias but of David when he danced for the resting of the Ark by which I think mystically is meant the nimbleness and volubility of our holy journeying and that which is pleasing to God Thus he Ephrem Syrus gives the same counsel whose testimony deserves to be added here Let us honour saith he the Lords Festivals divinely not in a worldly manner but spiritually not after the custome of the Heathens but Christians let us not lead dances nor effeminate our ears with pipes and harps You both small and great men and women let us in a Christian manner celebrate the Lords Festivals in Psalms and Hymns in spiritual Songs and Angelical melody That blessed Soul uttered this about the Lords Festivity the reason of all which is extant in Chrysostom There is saith he a time for Prayers not for drunkenness and that alwayes and especially at solemnities For a solemnity is therefore instituted not to live filthily nor to abound in sin but to extoll present things These and many other testimonies of the Ancients do shew that all carnal following of worldly delights whereby the sparks of the Holy Ghost being stirred up in the Lords day holy exercises of piety are choaked by which either Divine worship may be hindred or the fruit thereof prevented ought far to be banished from the Christian Church For it is as sure as can be as sometimes Ruffinus that when we are idle and negligent when we lift not up our mind in heavenly desires when we grow cold in the love of our Lord when we spend the day in fables and wicked cogitations then we more attend upon the Devil than God And after The enemy derides our Sabbaths when they see us to be at leisure for the idleness and vanities of the evil spirit If Plutarch thought that the Jews did worship Bacchus on their Sabbath because they then strove at their cups and riotings and gave themselves wholly to drunkenness and for that cause called the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Bacchus or the son of Bacchus how much more truly might he at this day say it of many in the Church if he observed how they are given to Bacchus Venus sports and mad dances and yet these sins do rage all abroad without danger of punishment to the great ignominy of the Christian name for there is no wickedness so heinous which is not most of all committed on the Lords holy day While the greatest part of men do daily more and more spend the rest of Festival dayes not in praying not in hearing the Scriptures for which cause the rest was given but for all manner of encreasing the corruption of good manners saying that they do it for their mind sake as if they were altogether of Plato's mind who said that for that very purpose did God institute such holy Festivals And he repeats the same complaint in his Exposition of the Lords Prayer when he explains the fourth Petition and thus laments At this day no time is usually more spent in all manner of sports in dances wanton love company-keeping dicing bargains and fairs These do abundantly shew that dancings sports and sights were both forbidden of the Emperours and Fathers that they should not at all be kept on the Lords day which he that views the sacred Decrees of the one and the grave Records of the other will not deny Yet when all is done lest some think whom the Doctrine of the â—…e delights and those who release their minds to pleasure more than is fitting that not all but some kinds of those sports were forbidden and that only while the Church-assemblies were held as though the Christian people were at their liberty to use certain kinds of dances and sights even upon the Lords day when the publick Church-assemblies were finished to whom it seems such extrinsecal solaces of the eyes and ears do nothing interrupt the Religion in their mind and conscience
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
himself in handling his Lectures upon Scripture in prooemio Epistolae Johannis And he addeth that the book of the Acts of the Apostles was every year read at an anniversary solemnity after the Lords Passion He reports also that Ps 21. was wont to be read every year in the last week before the Passion-day of Christ all the people being attentive Tract 13. in Joh. Moreover also when there were divers Feasts constituted in the Church some certain and peculiar lessons of Scripture were read every Feast-day which were annually so carefully observed that no others could be more Aug. in prooem Epist Jo. The same appears from a Sermon of Chrysostom against those that only met upon Feast-dayes who thinks it unseasonable at the solemnity of Pentecost to continue the Text formerly begun on and omit the commemoration of the benefits conserred on the Church at that time and after Pentecost he prosecutes the Text he was on before I will add no more testimonies for reading lessons out of the Holy Scripture in the Church-assembly in a case that is plain enough lest by repeating many things I cause weariness in the Reader I will now relate the second thing which I intended for the candid Readers sake namely forasmuch as the ancients judged the H. Scripture should be read in their conventions therefore they designed certain persons for to do that particular office whom they called Readers Cyprian ordained one Saturus a Reader in the Church He tells the Clergy and people that Aurelius a Confessor was ordained a Reader by him Ep. 34. and he designed the office of a Reader to Celerinus Ep. ead Now although this office was offered to some yet usually it was the Deacons work to read the Scripture in the holy Church-assembly Hierom reproved Sabinianus because after he had sollicited a Virgin to whoredome he as a Deacon read the Gospel Sozomen l. 7. c. 19. and Niceph. l. 12. c. 34. do witness that this office amongst divers was translated to the Deacons and the Deacons are judged worthy to read what Christ spoke in the Gospel Conc. Vasens 2. c. 2. And thereupon Optatus a Sub-deacon in Cyprian Ep. 24. is called Doctor audientium i. e. the teacher of them that hear The Audientes of whom more afterwards were called those that were lately admitted as if one should say the tyro's or new beginners in the Christian faith so called ab audiendo from hearing who though they were not admitted to the holy Eucharist yet might be present at the reading of the Scriptures and therefore the Readers to them were called Doctors or teachers In divers Churches also only the Priests and upon solemn dayes the Bishops performed this office as Sozomen Hist l. 7. c. 19. Lastly they that read the Scripture stood in a pulpit or tribunal of the Church as Cyprian Ep. 34. i. e. in some higher place than the rest from whence the lessons were read and Cypr. calls that place a tribunal metaphorically for the tribunal was an high place out of which Judgment was given to the tribes or wards So that he who performed publickly the offices of Religion in the Church-assembly was not severed from the presence of the people into an angle of the Church there secretly to celebrate the offices of Divine Worship like some Conjurer that mutters to himself what he sayes as now it is the practice in Popish Churches but in the sight of all he uttered what he had to say or read with a loud voice which all that were present might understand as once the holy man Ezra stood in a pulpit of wood which he had made for the purpose that he might speak freely in the face of the congregation Neh. 8. So in Cyprian's age he that read the Law and the Gospel of our Lord being raised up with the advantage of an higher place was seen of all the people that the reading of the Scriptures might better be observed of the hearers and the reader being set on high might be seen of the people that stood about him Eusebius confesses that the Scriptures were so publickly read in the Temples that through the world were erected to God that they might be heard of all De praepar Evang. l. 5. c. 1. Const. Ap. l. 2. c. 57. it is appointed that the Reader should read out of an high place That was also a token of reverence to the Scriptures as once it was amongst the Jews Neh. 8. 5. and therefore because a Bishop at Alexandria rose not up when the Gospel was read it is recited as an unusual fact in the Church Sozom. 7. 19. And thus much for the publick reading of the Scriptures every day especially on the Lords dayes in use among the ancients CHAP. III. Explaining of Scriptures on the Lords dayes which was called Tractatus or treating upon or handling a place Whose office it was to do this Who the Clerici were among the ancients Bishops q. Watchers Overseers Superintendents The Bishops interpreted the Scriptures the Presbyters Deacons Catechists and sometimes also private men did the same SInce the Sabbath was given for understanding the Creatour and not for Idleness sake as Athanasius de Sabb. Circumcis therefore the ancients have to the uttermost of their power endeavoured that by what means they could they might augment the Churches knowledge by their labours on that day For this end the Church being assembled the Holy Scriptures from whence the knowledge of Divine things flowes were distinctly read after the reading whereof followed their explication This was used in the Church while the Apostle was alive While he prescribes the manner to those that prophecy in the Church he charges them to look to that what they speak they may promote men in the study of piety while to that work they either make make use of exhortation or comfort 1 Cor. 14. 3. Neither was the use of prophecying left off in the following Church as may every where easily be observed in the Fathers After the Apostles and Prophets writings the Minister made an Oration wherein he instructed the people and exhorted them to the imitation of such excellent things Ambrose interpreted the appointed Lessons and did apply them to the peoples present use Origen saith the Christians in their readings and the explication of them did exhort the people to piety towards the blessed and great God and to other virtues the inseparable companions of piety Contra Celsum l. 3. After the ordinary Scriptures were read saith Austin I came to my Sermon The same appears every where out of the Fathers Treatises This explication of the Scriptures with us is called Sermon but with the ancients a Treatise Origen exhorteth to reading the Scripture and Treating Hom. 23. in Num. Ambrose l. 5. ep 33. Cyprian de bono pudicitiae And they that explained the Scriptures were called Tractatores Treatisers or Treaters Hieronym adv errores Joh.
that although one was set over all the Presbyters kept their Churches apart and gathered the people committed to them into assemblies Sozom. Hist l. 1. c. 14. and taught them so gathered together as an assembly Niceph l. 8. c. 11. Neither was this power of teaching the people taken away from the Presbyters of Alexandria until Arius a Presbyter disputing about his doctrine introduced a new one Sozom. 7. 19. Socrates tells us that the Presbyters as well as the Bishops of Caesaria Cappadocia and in Cyprus did interpret the Scriptures l. 5. c. 22. In Conc. Vasens secund Not only in Cities but in all Parishes the power of preaching was given to Presbyters Can. 2. Yea this they were to do in the presence of the Bishop Constit Ap. l. 2. c. 57. The dispencing therefore of the Mysteries of God was committed to Presbyters as well as to Bishops for they are over the Church of Christ and in breaking of the Lords body and bloud are partakers with Bishops and likewise in teaching of the people and in the office of preaching Conc. Aquisgrav 1. c. 8. These and many other things do shew that with the ancients the publick preaching of the Word was committed to Presbyters and for this cause it is determined by the Apostles sentence that double honour is due to them In the third place sometimes this office of treating out of the Scriptures was committed to Deacons For although at first they saw to the collections and distributing of alms yet afterwards they performed other offices in their hands was the care of preserving all order in the holy Church assembly wherefore a Deacon is said to be consecrated not to the Priesthood but to the Ministry Conc. Carth. 4. c. 4. But it is certain that other offices than those that were committed to them from the beginning fell to Deacons yea in Scripture they begun to use Stephen and Philip to take off some part of the Ministry as the Church encreased We read that the Deacons discoursed out of Scripture and preached the Gospel Act. 7. and 8. and that Philip was one of the seven Deacons Act. 21. 8. So Austin thinks too Who ex utroque Quaest in 101. Can. 2. Conc. Ancyrani are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. to preach which power they are deprived of by the authority of that Council if through cowardize they had sacrificed in the torments Fourthly We read that Catechists had sometimes liberty to teach publickly in the Church Origen who had not yet attained to the degree of a Presbyter was asked by Alexander Bishop of Hierusalem and Theoctistus Bishop of the Church in the same Caesaria that he would open the Scriptures in the publick assembly of the Church at Caesaria in Palestine Also Euelpis was asked by Leo Bishop of Laranda Paulinus by Celsus Bishop of Iconium and Theodorus by Atticus Bishop of Synada We read these things in Eusebius Hist l. 6. c. 20. Nicephorus also relates that Origen did interpret the Scriptures amongst them of Alexandria l. 12. c. 34. And no wonder when private men were sometimes permitted to preach the Word of God namely when there were none deputed to that office who might perform it nor could be used any means of faith any other way This did Aedesius and Frumentius among the Indians to their great commendation and the no small profit of the Church where there were none executing any Ecclesiastical function to call together publick assemblies and perform the Divine Mysteries Theodoret also records that a woman converted the Iberi to the truth of Christian Religion Hist l. 1. c. 24. But none doubts but that this was done extraordinarily because this charge was not committed to them according to the order which is to be observed in the Church although Bishops were wont sometimes to exhort those whom they knew to be fit among the Laity that they might thereby something profit the people by expounding the Scriptures and preaching to exercise this charge even in their presence So Eusebius ubi supra CHAP. IV. The manner of expounding Scriptures in use among the ancients Treating begun with Prayer Texts of the Treatises Scriptures being read were applied to the peoples use The Treaters did sometimes stand and sometimes sit after Treating followed Prayers after those were ended a Psalm was sung to praise God THese are they to whom the expounding of Scripture was committed among the ancients which things being declared somewhat remains to be spoken of the manner which was observed by them in ther Expositions In the first place when they were to treat out of Scripture they saluted the people So Optatus contra Parmenianum libro vet And what kind of salutation that was is taught in Const Ap. l. 8 c. 5. Chrysost also in Hom. 3. in Coloss namely the grace of our Lord Jesus Christ and the love of God the Father and the communion of the Holy Ghost be with you all c. But afterwards it was usual with the Bishops to salute the people in another manner than the Presbyters which was prohibited in Conc. Bracarensi 1. Can. 21. This salutation being premised whether without further prayer to God they set upon their Treating is doubted by some But if the Love-Feasts in use among Christians were not performed without the office of Prayer for before they sate down they first took a taste of Prayer to God and when the Supper was finished Prayer determined the Feast if I say their banquets were never celebrated but with Prayer to God much less durst they set upon the expounding of the Holy Scriptures without the invocation of Gods name being premised But this I will advertise the Reader of that the industry of Antiquity hath so carelesly touched this part of holy things that there is but a very little which at this day we can find delivered in the Records of the ancients about this matter And neither is it to be wondred at nor is it unusual There are in this age divers Sermons of very learned Divines published which are not uttered but with Prayer to God first made and yet none of those Prayers are prefixed to the printed Copies We may conjecture the same of the Ancients Treatises without any injury to the truth which doubtless the pious Fathers never entred upon without Prayers to God first premised which thing I will now manifest by some testimonies The godly Prayer of a certain holy man is extant in Chrysostom I know saith St. Chrysostom a certain godly man that prayed thus Before these words he said nothing namely We give thanks to thee for all thy benefits which have been conferred on us unworthy wretches from the first to this present day for those we know and those we know not for those that are manifest and those that are not manifest for what have been done in work or word for what have been done voluntarily and unvoluntarily for all things that
observe Socr. l. 7. c. 22. Nor do I remember that I have read any where in the ancients that any man was interdicted who being not deprived of the faculty of preaching by the Church or was not subject to its censure that he should not so often as conveniently he could instruct the people committed to him in the knowledge of the Scriptures Cyprian asked the Presbyters in his absence that they would seriously execute both their own and his part in the instructing the Church of Christ Ep. 5. and he commends the Presbyters that did corroborate every one with their daily exhortations Ep. 40. The Roman Clergy exhorted the Clergy of Carthage to constancy in executing their office and to encourage the Christians to persevere in the confession of Faith and detestation of idolatry by arguments drawn out of the Holy Scriptures Cypr. Ep. 3. But neither Cyprian nor the Romans did prohibit the Presbyters of Carthage from the diligent function of this office but provoked them forward to perform it upon every occasion that was offered This St. Chrysostom teacheth elegantly and pithily Homil. 15. in 2 Tim. while he exciteth all the Doctors of the Church whom he contends ought so to be called because they teach to labour in the Word and Doctrine and stingeth some that say that there is no need of the Word and Doctrine because in his judgment it tendeth no little to the edification of the Church if those that are over the Church excell in the grace of teaching without which many things in the Church-discipline will perish He doth not therefore greatly reprove those that applied themselves to Doctrine but shews they are to be greatly honoured CHAP. VIII On the Lords Dayes they were wont to Treat twice out of the Holy Scriptures THat the ancients when a fit occasion was offered did treat out of the Scripture every day their own records do teach us but as I said in the former Chapter they especially buckled themselves to this work on the Lords day For it beâ—oveth those that are set over Churches on all dayes but especially Lords dayes to teach all the Clergy and people the oracles of piety and the right Religion And as they took pains to explain the Scripture every day so they judged that all times of the day were fit for a spiritual discourse Chrys Hom. 10. in Gen. Yea though night grâ—w on himself being judge it prejudiced not spiritual Doctrine And hence it was that we read that the ancients explained the Scriptures not only in the morning but evening for at both times the Church assembled as is shewn in the first Chapter This their very words will tell us It appears from the beginning of Basils second Hom. that one of those Sermons was had in the morning and the other after noon for he saith We took time in a few words from the first dawning of the day c. Hexaem Hom. 2. and he kept the second Hom. about the evening While on it he interpreted the evening Hom. of the first day he saith These our discourses of that evening being now occupied from this evening do here put an end to our Oration Hexaem Hom. secun circa finem And he saith in the beginning of his third Hom. that one part of these Homilies brought morning aliment and the other evening joy to his hearers In the end of his seventh Hom. he admonishes his hearers to give thanks and to talk among themselves of those things which both early and in the evening his Oration yesterday had offered them In the conclusion of the eighth Hom he puts an end to the morning feast lest the exuberant satiety of speech make his auditors more dull to receive his evening banquets In the beginning of the following Hom. had upon the same day he saith that his Oration had set a banquet before his auditors in the morning and that Oration was had about the evening for he concludes it in this manner Behold the Evening time commands us silence the Sun being now set a pretty while since here therefore we think it meet that this our Oration should bring us to our bed or rest All these to testifie that Basil the Great held a double Treatise out of the Scriptures the same day For he makes mention both of his evening and morning labour undertaken in performing that office by him Neither did Great Chrysostom give place to Basil although he was called Magnus in the diligent treating out of Scripture who saith What we have said to day is very like to that which we yet have determined to speak to day Hom. oportet haereses esse That place doth shew evidently enough that Chrysostom preach'd twice on one and the same day and if the Church were but to meet once a day to hear the word of God with what face could Chrysostom have reproved those his auditors that refused to come after their carnal table to a spiritual banquet which thing we find him to have done not once So Hom. 10. in Gen. Hom. 9. ad Populum Contrariwise he commends those that obeyed this admonition because when they had dined they met in the Church Hom. 10. ad populum In the beginning of 67 Oration T. 6. of the Greek Edition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he saith that he being wearied with the labours of the morning Sermon reserved the rest namely till afternoon and was wonderfully refreshed with the presence of Flavianus This testifies that he preached twice that day otherwise Bishop Flavianus had not been present to hear him in the afternoon He that shall look into the beginning of the second Sermon of Austins in Ps 88. will grant that Austin did the same For he commands his auditors to bend their mind to the rest of the Psalm of which he had been speaking in the morning Being content with these authorities of the Fathers although we meet with much more in them we will add no more And he that shall weigh these in an equal ballance will with a little adoe find that these grave Authors did endure the labour of Treating twice a day out of the Scriptures Now if any one whose palate nauâ—â—ating the old path that leadeth straight to the eternal salvation of the soul and seeking a new one the premises do not please shall object to me that from the aforesaid testimonies it is not evident that the Fathers did undergo those labours in interpreting and treating out of the Scripture twice on the Lords day which I should have proved Surely he that shall say so will not work me much trouble nor will he enervate my opinion of the Fathers labours declared in this sense unless he shall first demonstrate that the Church did on all dayes besides the Lords keep evening assemblies on which they had these Sermons and that they laboured to sanctifie other dayes more than the Lords Dayes which thing I suppose he will demonstrate from their grave
that he had shewed himself a faithful Bishop Whereupon it deservedly seems an absurd thing to Mr. S. A. a man of ripe judgment to think that the primitive Bishops faithfully fulfilling their Ministry were content with a naked reading of the Scriptures without any explaining of them to the People which if the Bishop had not performed although he might live innocently and without scandal yet that conversation without preaching would do hurt by silence although he might do good by Example as Hierom shews Ep. ad Oceanum Therefore the diligent Overseers of Churches would never intermit this unless they were hindred by some urgent necessity and therefore amongst them after reading of Scriptures there followed an explication of them as often as the Church met CHAP. X. The Church used Prayers on the Lords Day Conventicles for Churches Prayers only to God the Praeses began them he prepares the people to poure them out Sursum corda at prayer the voice of all who were present was one they prayed as the Holy Ghost suggested to them How this custome was changed For what the Church prayed Prayer in a known tongue The posture of the body in prayer The word Amen THus far of the Ministry of the Word whereby was made a solemn observation of the Lords Day the second Office performed by the Church on that day followeth this consists in Prayer and the Scripture witnesseth that the Church prayed in their Assemblies together to God St. Paul commands that supplications prayers intercessions and giving of thanks be made in Churches 1 Tim. 2. 1. The Apostles and Christians are said to continue with one accord in prayer and supplication Act. 1. 14. We read that the Church gathered at Hierusalem did continue in the Apostles doctrine and fellowship and in breaking of bread and prayers Act. 2. 42. Prayers also are every where reckoned by the Fathers amongst the offices of Piety celebrated on that day When the people were congregated to perform the Lords dayes solemnities the Scriptures were not onely read but also Petitions were sent away viz. to God Tertullian de anima c. 9. also Apol. c. 39 he saith that the Church assembled into a company that we praying may by our prayers as it were beset God about with a company made up that is that the Prayers of all being gathered together we may as it were in a certain spiritual host go unto God with one humble assault and make him propitious to us and others as the renowned Zanchius expounds it When the writings of the Prophets and Apostles were read in the Church-assembly and the same explained by the Praeses all rose up and poured out their Prayers to God in Justins age When Julian studied to accommodate the Greeks manners to the Orders of the Church among other things he ordained that after the manner of the Church there should be certain Prayers for certain houres and dayes Arnobius affirms that the Christians used Prayers in their Conventicles lib. 4. contr Gent. In which place Arnobius calls the places w ch were assigned to the publick assemblies of Christians for interpreting of Gods Word prayer to God and administring the H. Eucharist Conventicula As Lactantius while he makes mention of a certain mans cruelty in Phrygia who burnt all the people together with the Conventicle Where he speaks of the place where the Church performed the exercises of Religion in their assemblies Arnobius also elsewhere mentions these Prayers lib. 1. where he saith that the Christians with joynt Prayers worshipped Christ and begged of him things just honest and such as he may well hear Cyril acknowledges that Christians ought on Feast-dayes to frequent the Temples of God and among other duties of Religion to insist upon prayers lib. 8. in Joh. c. 5. All these things shew that Prayers were used by the Church in their publick assemblies But Christians when they were assembled were not intent onely upon Prayers as Zonaras would have it in Can. 16. Conc. Laodic For in the fore-going Chapter we have observed out of Church-records that in the publick assembly of the Church the Scriptures were both read and interpreted by the Bishops and those that were delegated to this office in the Churches In rehearsing of these Prayers eight things come especially to be spoken of which are not unworthy our knowledge In the first place the primitive Christians made all their Prayers to God because they knew they could not obtain what they prayed for of any one else therefore in Prayers they had respect to God as being one who alone could answer their petitions And it is a point of great folly to ask of those who are no Gods as if they were Gods Clem. Alexandr Strom. l. 7. The Christians therefore at that time worshipped God alone and the Martyrs they honoured as the Disciples and followers of the Lord. Eus Hist. l. 4. c. 14. neither had the Idolatrous worship of Saints crept then into the Church which our Learned Divines for all the anger of the Papists have copiously enough taught and therefore I will add no more of that Secondly Prayers made in the Church-assembly were begun by him who was set over the rest which he put up as well as he could saith Justin Martyr for which reason Proterius Bishop of Alexandria is called by Niceph. Hist l. 15. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mediator of God and Men althhough Augustine affirms that none of the good and faithful Christians could bear Parmenianus that made a Bishop the Mediatour between God and the people And Greg. Naz. reckons this as a praise to Bishops that they undertake the care and government of souls and do the part of Mediatours between God and men Apol. pro â—uga Which yet I think is onely to be affirmed of those who with Moses stand in the gap to turn away the wrath of God lest he destroy the People Psal 105. 23. The Emperours themselves do confess in their Epistle to the Asian Diocess that by Bishops Prayers wars are ended invasions of Angels kept off and hurtful spirits repelled All these things are ascribed to them not that they procured them but because they seriously pleaded with God in Prayers that he would avert these evils from the Churches committed to their care to whose Prayers God in his infinite Mercy gave an answer So thinketh Chrysostom who tells us that it is the part of a Bishop as an Ambassadour to intercede for a whole City yea for the whole world and deprecate God that he may be propitious to men And when the Praepositus prepared to pray with the people before he begun he prepared the people with a previous speech For Ambrose thought it necessary that the preparation of the mind go before Prayer lest he that prayes to God seem to tempt him which men led even by the onely instinct of nature know as we may see in the Pythagoreans not
poor Tertullian also mentions this custome in Apol. and others that flourished after him in the Church Which is so manifest that I suppose none will make doubt of the same These are some of sundry things wherein the ancients after the publick assemblies were ended in the Church bestowed their principal pains Which things whoever considerately weigheth he will easily grant that the private observation of the Lords Day was not unknown to the Fathers because their hearers were sometime examined of what they had heard when the assemblies were ended and the Bishops admonished them to conferr one among another of those things and they required them to refresh their minds with Divine Meditations out of the Word which they heard in the publick assembly and carefully bestowed several things that conduced to the comfort of the poor And let these things briefly suffice to be spoken about the publick and private celebration of the Lords Day Festival CHAP. XVII THE CONCLUSION HE that will not refuse to weigh seriously with himself the testimonies of Scripture and the Holy Fathers thus far mentioned shall not deny that the Lords Day was solemnized by the Church in the very Apostles age and successively He cannot but acknowledge that its holy observation was instituted of God He will easily perceive what hinders its solemnity and in what things its solemn sanctification whether publick or private doth consist In asserting whereof though I entred into a certain Sea of Disputations yet have I sayled it through by the Grace of God in a short course And I have affirmed nothing without the perspicuous testimony of notable authority but we have missed it sometimes lest any should believe that we silly men of inferiour note betaking our selves to what is plain do undertake an exquisite piece of work who indeed have thrust out into the world nothing but our tumultuary commentations and intended onely to stirr up the Wits of others Now if there be any that is rather desirous of a worldly liberty or carnal rest than of Divine truth who relisheth not what hath been said I will take my leave of him with that grave sentence of St. Austin If he have any thing more to say for my part I know it not let him wrangle with the Scriptures and the Fathers that piously interpret them not with us And I humbly beg it of the Lord who is the author of this solemnity that he would govern the Church with his Spirit and stirr up the minds of men boldly to exercise piety that what God hath cleansed they call not common Whatever my blear-eyes have observed to be laid up in the deep records of honourable antiquity which they that love the truth cannot but highly prize upon this holy Subject I have brought it out to light that it may be manifested to all who truly â—avour of godliness how much honour not onely reason it self but the consent of all good men and learned do attribute to so solemn a Festival And if I have mistaken any thing here I do not withdraw my self from the censure of the Orthodox Church but submit my self very willingly to its sentence Sith with all godly and modest men I heartily desire to remember that of the Comedian Humanum est errare i. It 's a point of mans frailty to mistake Neither is there here as Gregory Nyssen a pronouncing of sentence but an exercitation and disputation I having by the conduct of the most ancient Fathers like them who are half blind entred a Wood have brought into this bundle what I thought to be most congruous for declaring the exercises of this holy solemnity Whilst that I observed sometimes the Fathers did not altogether agree among themselves I have embraced that which was observed by men of more sound judgement and more congruous to the practise of the universal Church If any one blame me for not demonstrating the Holy practise of the Church in these questions more copiously and with more testimonies of the Ancients I hope in this to find pardon from the courteous since I purposed to do in this business what Isychius in Levit. l. 2. cap. 9. relates of Image-makers and Painters who when they begin of any thing their art requireth do at first set out some rough draughts of an Image or picture onely shadowed out in its lineaments which afterwards in process of the work are perfected by adding of the several parts and are as it were brought to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In like manner have I also given onely some testimonies upon this holy subject for a taste that all in a sort may understand that the chief Fathers of the ancient Church did embrace and religiously retain the very same practise of piety in sanctifying of the Lords Day which at this day is maintained by a perpetual observation with all the friends of sincere religion some whereof to the great dolour of my mind I see to be wavering about this question and am troubled at others that indulge the liberty of the flesh too much in the Catholick Church But I commend in the name of God this office to others who are well exercised in observing the monuments of the purer Church that for the ability granted to them by the Lord for profiting the Church they would not refuse to bring to light those things which may conduce to the glory of God in observing the solemnity of his day Indeed I judge they would in this do a thing very acceptable to God the author of the Lords Day solemnity profitable to the Church the faithful observer of this solemnity and very well becoming the Christian Religion of which this solemnity was alwayes a token I silly man have here so far as the labours of my charge would bear according to my weakness of which I am very well conscious done in a sort as some Dyers who prepare a cloth to receive a colour and commit it to the labour and art of others to put upon it the gloss And this I believe I have done through the grace of God by the consummation of these testimonies that now with little ado the friendly Reader careful of this solemnity may observe whether they who endeavour to adorn the Lords Day Festival fetch the truth out of its fountains or they who delight to subvert it that they may seek novelty as sometime Optatus said of the Donatists lib. 6. in the bowels of antiquity He that views the premises without a prejudiced mind will find this I have therefore been careful to produce the very testimonies of the Fathers themselves that to their words and not my relation or conclusions inferred from their words by me credit might be given In the mean time God grant that of his infinite mercy he would cure the exulcerated manners of this age which are impatient of sound Doctrine Through Jesus Christ our Lord to whom with the Father and the Holy Ghost the Author of the Lords day solemnity be glory