The Lords Day, Book 1 · Chapter 11
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 aProlog▪ in Pſalmos.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 hathHow far we muſt reſt from labour on the Lords day. 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 The Sabbath was not allowed for idleneſs, but that men being withdrawn from the cares of temporal things, its reſt ſhould be ſpent in ſpirituals: as Chriſoſtom.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, aCan. 27.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, bMacrob. Saturn. l. 2. c. 16.the Prieſts affirmed, that Holy dayes were polluted if any work was done upon their proclaimed and moveable Feaſts. Numa Pompilius ordained, aPlut. in Num. Pom.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, bLib. 8. c. 1. in Joan.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 ofWe muſt reſt from gainful labour. 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 aDe Civit. Dei. …. 6. c. 11.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.bA… ▪ cont. gentes l. ….
When cHom 23. in Num.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 aHom. 43. in 1 Cor. Tom. 5. hom. 14.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 …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 wordsA place of Chryſoſtom in hom. 5. … Matth. …. 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 aCentur. Magdeb. 8. c. 6. de Cerem.Bed… 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 [foreign] 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 foreign doth properly ſignifie life, to which death is oppoſed, or ſuſtenance: and foreign in its native ſignification, doth plainly ſignifie any thing belonging to ſuſtain life, and getting ſuſtenance, or any thing for the uſe of this life; whence bStrom. 1. 7.Clem. Alexand. foreign, is adminiſtring neceſſaries for this life: alſo in the ſame man it occurrs, foreign.Pag. 500. all neceſſity pertaining to life. But amongſt Divines (as Stephanus obſerves) when it is ſpoken of a man, then foreign is ſecular, or one that is addicted to the affairs of this ſecular life. And ſo it often occurrs in Chryſoſtom, as Hom. 9. in Col. foreign, &c. and Hom. 3. de Lazaro, &c. In the ſame ſenſe, in Justin Martyr, foreign Reſp. ad qu. 19.is oppoſed foreign, where he that lives in common life, is diſtinguiſhed from him that lives in ſolitarineſs, [a Monk.] Therefore, according to the native ſignification of Chryſoſtoms words, by foreign are denoted things that pertain to life and ſuſtenance: from the ſober uſe whereof, no Chriſtian is debarred on the Lords day.
How little thoſe things conduce to the defence of ſecular buſineſſes being undertaken on that day, they know who look into Chryſoſtom. We will omit any diſputation about the propriety and uſe of the word, becauſe it pertains to the Grammarian, and ought to be left to others: we will produce the reſt, which Chryſoſtom himſelf helpeth us to.
Secondly, we intreat the Reader to conſider that Chryſ. in the aforeſaid place is diſpleaſed with thoſe that after they are returned from the Church-meeting, are intangled in buſineſſes which are contrary to the exerciſe (as he ſpeaks) which is held in the Church-aſſembly. Surely, if in Chryſoſtoms judgment worldly matters might ſafely be medled with on the Lords day, he would never have reproved thoſe that looked after them: which yet his very words ſhew that he ſharply did.
Thirdly, he thinks it is too much, yea, altogether extreme indevotion, to ſpend five or 6 days in wordly matters, & not to employ one in ſpirituals. He that weighs this, will eaſily grant, that Chryſoſtom would never have any part of that day conſecrated to affairs that ſmell not of piety. And he that abuſes the authority of this holy Father, to palliate the uſing of labour on that day, although I ſcruple to accuſe him of too much indevotion, yet I am troubled that he hath no more religious a care of the Lords feſtival.
Fourthly, this he layes as a law upon hisUbi ſupra. Auditors in the ſame place, that they beſtow that onelyonly day of the whole week, on which they meet to hear, all of it in the meditation of thoſe things that are delivered. He that requireth that the reſt of the day, which remaineth after hearing the Word in the publick Church meetings, ſhould be ſpent about meditation & conference of the things they have heard, will allow no liberty after the aforeſaid meetings are ended, to diſpatch worldly affairs, by which pious meditation may be hindred. If therefore, Chryſost. being judge, no other exerciſes be to be medled with on the Lords day out of the Church-aſſembly, which are contrary to the duties of piety, performed in thoſe aſſemblies: if by his grave judgment it be thought a very irreligious thing not to ſpend one whole day in the exerciſes of piety; yea, if he earneſtly require it from his Auditors, that they conſecrate that whole day to their devotion; of all which he tells us his judgment in theſe very words, then ſurely it was far from Chryſostoms mind, to give liberty for ordinary labours on the Lords Day. Laſtly, if his words, which make mention of foreign, be ſtretched to that ſenſe, (becauſe ſometimes in Chryſoſtom foreign is a ſecular perſon) Chryſoſt. did that which Gregory the Great in an other ſenſe did, whom the cuſtom of the Laityes ſeaſting on the Lords day uſually vexed, yet thought they were not to be puniſhed by law, leſt that being made againſt them, they ſhould become worſe; andDiſtinct. 5. cap deni que therefore to avoid the danger of ſchiſme, left them to themſelves, ſo that what he approved not, being conſtrained through the neceſſity of the time, he permitted; So here, whatever Chryſoſtom indulged the people in, he did it againſt his will, for their ſakes, whoſe minds were not ſo eaſily called back from earthly things; to whom yielding in ſome things, he did gradually bring them on to higher exerciſes of piety; and indulged them that, which he did not approve, leſt any thing worſe ſhould happen, he, as it were unwilling, willed it. But as for his part, he judged, that a whole day ſhould be conſecrated to the exerciſes of Religion, any part whareof, as we have ſeen, he would not have employed in worldly affairs. And thus we have ſeen St. Chryſoſtom vindicating himſelf from ſome mens fooliſh gloſs: nor is there any body, whoſe ſenſes either ſtupour or phlegmatickneſs hath not dulled, which will think otherwiſe.
Origen alſo takes it ill, that ſome do but aſſign Hom. 2. in Num.an hour or two of the whole day to God, and come to prayer in the Church, while they ſpend the reſt of the day about the world and their belly: but if Chriſtians were at liberty when their aſſemblies are ended, to betake themſelves to their worldly occaſions, then this reproof of his had been unjuſt; againſt which they might truly anſwer, that the cuſtom of the Church was to define the ſanctification of the day within the terms of two or three houres.
Gregory the Great's †Ep. lib. 11. c. 3.judgment is alſo forThe place of Gregory weighed. ceaſing from earthly labour, on the Lords day. Indeed in the beginning of that Epiſtle, he tells us, that Antichriſt will make both the Sabbath and Lords day to be kept free from all labour. But leſt any one ſhould unwarily deceive himſelf, by not well conſidering the phraſe, as if Gregory had judged that Antichriſt would forbid labour on the Lords day, it is to be noted, that he intimates this, that Antichriſt will have an equal regard of the Sabbath, as of the Lords day, becauſe, as Gregory thinketh, Antichriſt would call back the obſervation of the Sabbath; and directs the ſtile of the former part of his Epiſtle againſt thoſe that forbid the working of any thing on the Sabbath day. Nor can the ſenſe of thoſe words of his be otherwiſe expounded, who thought that labour was to be undertaken on the Sabbath, from which yet we ought to abſtain on the Lords day; but i… never came into Gregory's mind, to reckon reſt from labour on the Lords day, for an interdiction of Antichriſt, ſince Gregory himſelf doth plainly condemn labour undertaken on that day.
Auguſtine, aSerm. de Temp. 251.It is therefore called the Lords day, that we abstaining on it from earthly works, and worldly pleaſures, ſhould onelyonly attend on Divine worſhip; giving honour and reverence to this day, for the hope of our reſurrection, which we have in it. Auguſtin, or whoever was the author of that Sermon, doth plainly prohibit Chriſtians attending their labours on that day, and thinks it is to be honoured with Divine Worſhip: for the day which is called the Lords day, is by right to be dedicated to the Lord.
Conſtantine the Great, about the year 300,Euſ. de vit. Conſt. l. 4. c. 10. ordained, that all the Subjects of the Roman Empire ſhould on thoſe dayes called by our Saviours name, foreign, i. e. reſt from all work. So Sozomen, lib. 1. cap. 8.
Divers paſſages occurr amongſt the ancients, which ſhew, that no earthly labour for the ſake of gain, is to be undertaken on that day; which would be needleſs to run over ſeverally, ſince the premiſes demonſtrate the truth to all, that reject it not.
But leſt any ſhould be deceived in Can. The ſenſe of 29 Can. of the Counc. of Laodicea conſidered.29. of the Council of Laodicea, held before Conſtantines time, I will add ſomething to illuſtrate the true meaning thereof. In which Chriſtians are commanded foreign. i. e. that honouring the Lords day, they ſhould reſt (if they can) as Chriſtians. By which exception (if they can) Zonaras, on Can. 29. Conc. Laodic. thinks, that labour on the Lords day was prohibited all Chriſtians, foreign, except the Husbandmans works, to whom the civil Law grants an indulgence. Whoſe opinion the patrons of labouring on that day do follow; But in this doubtleſs Zonaras derives them, and they others, who adhere to his gloſs.
For firſt, the very words of the Canon ſhew, that Chriſtians, as Chriſtians, ought on that day foreign, to reſt: whence it appears, that labour on the Lords day is unlawful to Chriſtians. Now the exception which the Canon mentions (foreign) if they can, ought rather to be underſtood with a reſpect had to the time in which the Council was gathered, than to performing (namely of harveſt) labours. For the Council was aſſembled before Conſtantine the Great entred upon the Empire, at what time the inſeriour ſort of Chriſtians were compelled by their heathen Lords, to whom they were ſubject, and not of their own minds, to perform worldly works on that day, as on others: as a long time after that Council was congregated, the Chriſtians were forced to ſit and ſee the playes: for remedy whereof, the Africans Carthag. Concil. Can. 67. ap. Zonar.ordain, foreign, that no Chriſtian ſhould be forced to thoſe playes. For their ſakes therefore, who were forced to labour by others, was that exception added by the Laodicean Fathers: not that labours uſed on that day were approved by them, but becauſe of thoſe that were in bondage to others, and by their ſevere authority or impetuouſneſs, compelled to undergo them on the Lords dayes; I ſay, for the comfort of theſe, they put in this exception, if any contrary to their minds were forced by others to do ſo. Although divers that were ſtronger in the faith, rather died for it, than that they would any wayes violate the Lords day: as formerly we heard out of Baronius, under the reign of Diocleſian. And that this, which we have brought, is the genuine ſenſe of the Laodicean Canon, divers authorities of Fathers before the Council of Laodicea (wherein Chriſtians are prohibited earthly labours) do ſhew: neither can there from thence any in this our age (in which all, God be thanked, have given up their name to Chriſt) take a pretence to defend the uſing of worldly labour on the Lords day, ſince now it is the faſhion as well of Maſters, as ſervants, to reſt from their labours on that day.
And ſecondly, that Civil Law, on whoſe authority Zonaras expoſition depends, was made by Conſtantine (of which briefly anon) wherein the countrey men had liberty freely to attend their countrey labours on the Lords day. Now the Laodicean Fathers being gathered before the firſt Council of Nice, could have no reſpect unto a law made ſome time after the meeting of their Council: but are to be underſtood, as I ſaid, according to the condition of that age, in which the Chriſtians, although they of themſelves reſted from labours, were by others compelled, that had not yet embraced the Chriſtian faith, to undergo them.
In the ſecond Council of Matiſcon, Can. 1.Conc. Matiſc. 2. Can. 1. is explained. about the year 588. it is ordained, that none give themſelves to labours, as on private dayes, as they ſpeak; for this is in a raſh manner to give up the Lords day to contempt. But the words of the Canon come a little more narrowly to be examined, leſt, at the firſt ſight, the Reader be impoſed upon through ſome mens perverſe interpretation of them.
Firſt, the Fathers ordain, that if any have a Church near him, that he betake himſelf thither: Theſe words are not ſo to be expounded, as if none were bound to be preſent at Church-meetings, but thoſe that had neighbouring Churches at hand, from which, they that lived farther off, might at their pleaſure be abſent. He that will attentively read the beginning of that Canon, will not ſay, that this was the ſenſe of the Biſhops in that Council: who had it put upon them by King Guntheramnus's command, that by all means they could, they look to, that the Chriſtian people ſhould not in a raſh manner give up the Lords day to contempt: and therefore the Biſhops admoniſhed all Chriſtians in this matter, from which admonition they neither exempt Lawyers nor Countrey men, nor the Clergy, or Monks, as the words of the Canon do ſhew. And when Guntheramnus Gunt. Ep. ad Epiſc. p. 704.required it of them, that the body of all the people ſhould aſſemble on that day, to exerciſe their devotion, he decrees, that thoſe who ſet at nought this admonition, ſhould by right be corrected with canonical ſeverity, or the puniſhment of the Law. If therefore he, by his own authority, according to the vigor of the Biſhops decree, allowed none a liberty to be abſent from Church aſſemblies, none can interpret the aforeſaid words of the Canon, as if only thoſe that are near to Churches, were bound to be preſent at them; ſince all, as well near as far off, are bound by one and the ſame law: when therefore they ſay, if any have a Church near him, it is the ſame with, Let all go to the Church: as afterwards in Concil. Foroju. Can. 13.
Secondly, Let none wonder, that the Matiſcon Fathers, reciting the exerciſes of the L. Day, in that Canon, do there only make mention of Prayers & Hymns, as if there were no other exerciſes of piety, beſides Prayers and ſinging of Pſalms, to attend on that day: for afterwards, in the ſame Council, they have ordained ſomething of the Sacraments, Can. 6. And Guntheramnus doth faithfully charge his Biſhops, that by frequent preaching they ſtudy to amend the people, by Gods providence committed to their charge. Therefore they declare, that no offices of piety be pretermitted on that day. Nor do they define thoſe things only for the exerciſes of Hymns or Prayers, but peradventure they mention hymns and prayers, becauſe they direct the Canon to the people, whoſe part it was, to attend theſe offices, and celebrate the ſame, and not to preach the Word.
Thirdly, The Fathers in the ſame place, ſay, The Lord doth not require of us to celebrate the Lords day by corporal abſtinence; Nor are theſe words ſo to be taken, as if we were not by virtue of a Divine precept, obliged to reſt from worldly affairs, and that vacation from worldly labours on that day were not a Divine, but humane ordinance. For the Fathers are intent on this, to teach them, that corporal abſtinence, as they ſpeak, is not on the Lords day only required of us, but that God alſo ſeeks for that obedience, through which treading under foot all earthly actions, he may in his mercy advance us to Heaven. In that phraſe therefore, there is an Ellipſis, as appears from the premiſes, which the Holy Ghoſt often uſes in both the Teſtaments. As Gen. 32. 28. Thy name ſhall be called no more Jacob, but Iſrael; that is, thou ſhalt not only be called Jacob, but alſo Iſrael. 1. Sam. 8. 7. They have not deſpiſed thee, but me; that is, not only thee. 1 Cor. 1. 17. Chriſt ſent me not to baptize, but to preach the Goſpel; that is, he was not only, or chiefly intent on baptizing thoſe that had embraced the Chriſtian faith. So here, they grant, that God requires the body to reſt from labour, but they affirm, that he doth not only require that: and they certifie all, if they diſeſteem their wholeſome counſel, that they ſhould be puniſhed of God; yet no vengeance of God would purſue them, where they tranſgreſſed a command preſcribed of him. It appears therefore, from the puniſhment, with which, according to theſe Fathers, the violation of this reſt is attended by God, that God requires of all to reſt on the Lords day: otherwiſe his anger would not wax hot againſt thoſe that pollute the holineſs of this Feſtival, by worldly labours, or ſlothful idleneſs. And now theſe things do evidently enough ſhew, that gainful labour is to be avoided on the Lords day.