The Lords Day, Book 1 · Chapter 2
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,All Interpreters of Scripture are not at one with themſelves. (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 propheſie ſome things are revealed, according to the Apoſtle, whilſt other ſit by. Yea, men of every1 Cor. 14. 30. age ſtudiouſly following after the known truth; even while they diligently apply their ages to the ſtudy of the Scripture, are bleſſed with a New-light of knowledge not obſerved by their Predeceſſors. It ſometimes alſo falleth out, that ſome things may be revealed to men of inferiour condition, which are hid to others of greater name and authority; as may be ſeen in St. Paphnatius, who being armed with the Divine authority of the Epiſtle to the Hebrews, wherein it's aſſerted, that Marriage is honourable in all, oppoſed in that famous Council of Nice theSocr. Hiſt. l. 1. c. 8. Biſhops that ordained an exceſs of rigour, or ſtudiouſly endeavoured to prejudice the Church with an intolerable inconveniency of too ſevere a preſcription: yet all that famous convention of Holy Biſhops, Presbyters, and Deacons, yielded to Paphnatius his opinion. Chryſoſtom gives leave to theHom. 18. in 2 Cor. weaker, although the leaſt, to ſpeak any thing that's profitable, even in the Churchaſſembly.
Moreover, one and the ſame underſtanding at the ſame moment, receiveth not all the ſacred myſteries of Faith; but the Holy Ghoſt, (the onelyonly teacher of truth) openeth to men their underſtanding at divers times. And moſt commonly it happens, that he that cannot have the firſt place for wiſdome, may have the ſecond for modeſty, byAug. prolog. in Retract. retracting what he hath inconſiderately ſpoken. Now as in the Expoſitions of other Scriptures, there are more Maſters, when they judge diverſly, and contradictorily amongſt Aug. ibid.themſelves: ſo it falleth out in the gloſs of the foreſaid Texts. For ſome of them (whereof the firſt and ſecond do note, that the offices of Religion are to be performed by the Chriſtian Church on that day; the third its name) being ſupported by teſtimonies, do piouſly and modeſtly defend the authority of the Lords day: which others of them contend, cannot be defended by thoſe authorities. The former of theſe opinions is more common, and received of more both ancient and modern Divines: Neither doth the latter want aſſerters of great authority in the Church.
Mr. Calvin, of bleſſed memory, in hisAp. Mar…rat. Learned Commentaries, ſo interprets that place, Act. 20. 7. that it ſeems to bring little help to prove the Lords day ſolemnity. Whoſe opinion I ſee divers do embrace; whoſe temper I cannot enough wonder at in this: becauſe in this point they ſtifly-adhere to Learned Calvins opinion, from which, in other matters of Chriſtian Faith, they are altogether aliens, and cry out that the vileſt Comments of the Papiſts are far to be preferred to his elaborate Expoſitions, which breath forth Piety and excellent Learning: and whatever is approved by the judgment of that well exerciſed Divine, Mr.…. Calvin▪ Calvin, they little eſteem it: and that becauſe the moſt famous Calvin ſometimes thought ſo. Yet in this buſineſs they judge nothing ought to be approved, but what, forſooth, ſeems good to Calvin.
When I conſider theſe mens temper, it comes into my mind, what Theophilus ſometime did to the Monks ſirnamed Longi, atSozom. Hiſt. 8. c. 12. whom he was diſpleaſed. He conſpired with the common ſort of Monks, who affirmed with Origen, that God had an humane ſhape (although he thought otherwiſe) againſt thoſe Friars Whence aroſe a great contention amongſt the Monks, who turned themſelves to rail and not diſpute. So divers, who matter not Mr. Calvins judgment, do yet, under a pretence of his authority, ſtudiouſly defend their own opinions, to the end they might ſet by the ears thoſe whom they obſerve to admire and love famous Calvin's judgment, as reaſon requires, in other things, while ſome of them adhere to, and others diſſent from his opinion; when yet in the mean time they value not Mr. Calvin a ſtraw.
Whoever knows the Learned Calvin, cannot but acknowledge him for a moſt ſtout maintainer of Gods truth: by whoſe auſpicious labours, in this age, through Gods mercy, an admirable courſe hath been made to all excellency of Doctrine and Religion: which might have periſhed, had not he, being ſtirred up by Gods grace, as another Atlas, upholden the ruinous affairs of the Church. He was alſo a moſt earneſt reſtorer of Chriſtian liberty, which with might and main purſued about the uſe of meats, and dayes, againſt the Papiſts, and other adverſaries of the truth. And let none think it ſtrange, if upon the matter he find the ſame happen to him, which does to the diligent Husbandman, after that his good ſeed ſprouts out in his field: who perceiving Darnel and Tares, while he goes about to root them out, contrary to his purpoſe he plucks up ſome of the Wheat with the Tares. Whilſt that famous Divine obſerves the obſervation of the Jewiſh Sabbath to ceaſe, and that upon Apoſtolical authority: he thought it congruous to truth, to pronounce the Chriſtian Church free from obſerving the Weekly Sabbath. This opinion he manifeſted eſpecially, when he ſet himſelf againſt the unneceſſary Feſtivals of the Papiſts, from whoſe moſt grievous yoke, he had an earneſt deſire to free the Church of Chriſt.
It will not be well taken for me to diſſent from Calvin, together with the Learned Beza, Gallacius on Ex. 31. and Fajus, Mr. Calvins moſt intimate Colleagues, and other Divines of great name, though it be done with never ſo great modeſty, and craving his pardon; however I judge him worthy to be reckoned amongſt our greateſt Writers. But I will come now to weigh the foreſaid Texts, whereof the firſt is in Act. 20. 7.Act. 20. 7. is conſidered. where St. Luke ſayes, foreign. Upon the firſt day of the week, when the Diſciples came together to break bread, Paul preached unto them, ready to depart on the morrow, and continued his ſpeech until midnight. Where the Church-aſſembly is, as they ſay, painted to the life, by all its circumſtances: and firſt from the time, then from the duties performed of the Church in that aſſembly: concerning all which, a double queſtion is moved of ſome that ſeek a knot in a bulruſh. In the one whereof, what Luke means by foreign. i. the firſt day of the week: in the other they diſcuſs what muſt be underſtood by foreign. i. breaking of bread.
In deſcribing the Church of Troas, firſt, the time is noted, namely, foreign. where ſome interpret it, not for the firſt, but one day of the week: as if Luke had ſignified nothing elſe by that phraſe, than that they met on a certain day of the week, when St. Paul was there. They eat, according to the Proverb, with very tender jaws, to whom theſe dainties reliſh. But with their leave, what they ſay cannot agree with the genuine ſenſe of that place. For in that place Sabbatum muſt needs be taken either for the whole week (as the Hebrews uſually ſpeak) or for the laſt day in the week. We muſt not underſtand it here in the latter ſenſe, becauſe the Apoſtle abode at Troas only ſeven dayes, Act. 20. 6 and in that ſpace only one Sabbath, properly ſo 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 foreign, as divers obſerve, ever read in the New Teſtament for foreign. 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. foreign i. very early in the morning, the firſt day of the week: as in the ninth verſe of the ſame chapter, foreign. there the Evangeliſt expounds foreign by foreign. i. one by the firſt. And ſo the Greek Fathers next the Apoſtles times, interpreted foreign.
Juſtin Martyr Dial. cum Tryph. ſayes, foreign, &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 Hom. 43. in Act.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 thatEp. 86. 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 celebration1 Cor. 16. 1, 2. 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, foreign. 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 foreign 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 De ſpecta. cap. 3.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 Hom. 2. …. 6.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 foreign doth ſignifie every day of the week, (ſingulam Sabbatum) duplicate page duplicate page 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, foreign &c. i. againſt the firſt day in every week, or when the firſt of every week comes; ſo as is ſaid amongſt the Grecians aSuidas., foreign 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,aBaron. An. 44. n. 68. 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 bHom. 43. in 1 Cor.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. whereRev. 1. 10. 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 famouscWallaeus de 4. Praec. c. 7. doth learnedly confute ſome of the fooliſh expoſitions which ſome make of the name of this day. 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.