The Lords Day, Book 1 · Chapter 3
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 ſpreadThe Chriſtians met on the Sabbath. 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 al. 7. c. 19.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, andFeria▪ Lords Day. When St. bEpiſt. ad Jan. 11. 8. cap. 2.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. aLib. 2. in Gal. c. 4.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 theThe ancients celebrated the Sabbath▪ not as an holy day. 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 *Euſ. 3. 21.Ebioniſm?) or as aAn. 57. n. 202. 203.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 foreign i. a regard of creation, as is defined in the bl. 8. c. ….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 theThe ancients faſted on the Sabbath. 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,Aug. Ep. 86. 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. aPaul. de vit. Ambroſ.Witneſs Paulinus. Ambroſe confeſſeth this of himſelf in Augustine: Auguſtine bEp. 86.acknowledgeth he dined on the Sabbath, without ſuperſtitious vacation, Ep. 86. Yet the Roman Church, and ſome cBar. 57. n. 204. 205. Conc. Eliber. can. 26. Conc. Agatheuſ. can. 12.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 everyThe difference between observing. the Sabbath and Lords day. 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 Hiſtorians1. The Sabbath was not obſerved every where. 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. de Idol. cap. 14. ſaith, the Sabbaths are extraneous to Christians, and that Holy dayes were ſometime time beloved of God. The Nazaraei obſerving the Sabbath, are branded for Hereſie by Epiphanius, l. 1. num. 30. and likewiſe the Ebionites. If it had been the Chriſtians duty to obſerve Sabbaths, why had the Catholicks imputed its obſervation as a fault to the Hereticks? which yet they have done more than once, as ſure as ſure can be. But Chriſtians have celebrated their Lords day every where without brand of hereſie, or any other crime: and therefore ſince the feſtivity of the Sabbath was not every where in uſe with the Chriſtian Church; nor doth any where occurr any Apoſtolical ordination for continuing it in the Church, we do by good right affirm, that Chriſtians are not obliged to its celebration: which to affirm of the Lords day, that was obſerved in the Apoſtles age, and ever after, is an heirrous thing.
2. When meetings were held on Sabbath2. They met not every Sabbath. dayes, they met not weekly on all Sabbaths, as they came about; for on one Sabbath publick Conventions were to be omitted, if we may believe the foreſaid Conſtitutions: ſo it's ordained Conſtit. Ap. lib. 5. cap. 19. and what that is they explain the Sabbath in the great week, Conſtit. Ap. c. 24. lib. 7. [The Sabbath] of the Lords burial, on which it's fit we ſhould fast, but not celebrate a festival. So alſo Auguſt. to Caſulanus, Ep. 86. but for the omitting Churchaſſemblies on the Lords day (as often as it came about, and were ſafe for the Church for the Perſecution of the Tyrants) we read nothing was ever ordained of the ancients. There is a ſanction in the ſame Conſtitutions that the Lords day ſhould be celebrated without intermiſſion. Lib. 7. cap. 31.
3. In populous Cities, where without3. All exerciſes of Religion were not performed on the Sabbath. dammage to their Eſtates, they could be preſent at reading of Scripture, and their interpretation, meetings were more frequently kept. Therefore the Council of Laodicea decrees, that the Goſpels ſhould be read on the Sabbath. Can. 16. Ambroſe treated of Prayer the ſame day. de Sacram. lib. 4. c. 6. But all the exerciſes of piety were not every where performed in thoſe aſſemblies, that yet were not omitted on the Lords day. aEp. 118. c. 2.Auguſtine ſaith in another place, On the Lords day only the Communion of the Lords Body and Blood is uſed. bHiſt. lib. 5. c. 22.Socrates doth not record, that they of Alexandria and Rome did celebrate thoſe myſteries on the Sabbath. While Chryſoſtom requireth it of the rich Lords of Villages, that they build Churches in them, Hom. 18. in Act. he diſtinguiſheth thoſe congregations that were on other days from thoſe that were held upon the Lords day. Upon thoſe *Synaxes.Congregations, Prayers and hymns were had, in theſe an oblation was made on every Lords day: and for that cauſe the Lords day is in Chryſoſtom called dies panis, i. the day of bread. cApol. 2.Athanaſius purgeth himſelf of a calumny imputed to him; for breaking the cup, becauſe it was not the time of adminiſtring the holy myſteries: for it is not, ſaith he, the Lords day. Whence it is evident, that the Lords Supper was adminiſtred on the Lords dayes: otherwiſe the argument wherewith Athanaſius purgeth himſelf, were of no weight. Although therefore they met upon the Sabbath day, yet did they not every where obſerve it equally to the Lords day, on which they celebrated all the myſteries of Religion.
4. The people were free to be preſent or4. Meetings on the Sabbath were free. abſent from Sabbath-day meetings, as they ſaw good: that is, they were not obliged by any neceſſity of law to meet on that day: for the Sabbatarii contending for a neceſſary obſervation of the ſeventh day, were of the whole Chriſtian Church condemned of hereſie, in this behalf, as I have briefly ſhewn before. I confeſs aHom. 10. in Gen.Origen reproves his hearers which came ſeldom to hear the Word of God, that ſcarce did come to the Church on Feaſt dayes. Gregory Nyſsen, in that Oration which he made againſt thoſe that would ſcarce endure reproofs, nips the people that met not on the Sabbath. With what eyes, ſaith he, lookeſt thou on the Lords Day, that deſpiſeſt the Sabbath? Dost thou not know that theſe dayes are Sisters? that if thou reproach the one, thou offendeſt the other? But he ſpeaks of thoſe who had oftener liberty to meet for hearing the Word, which they regarded not to embrace, out of a certain ſupine negligence, or being puffed up with pride, deſpiſed the Church-meetings on Sabbath-dayes. Whether it was the ſluggiſhneſs or arrogance of theſe men, it was deſervedly blameable: whenas they might divers dayes meet at Church, without dammage of their worldly affairs, which yet to do, they were not eaſily moved, although the duties of their calling would bear it. In the old Teſtament, ſome hours in a week were conſecrated to Gods Worſhip, Numb. 28. 3. but yet all the day long the whole people of Iſrael ſhould not attend on the holy duties of piety; this was only enjoyned to them that could commodiouſly do it. So in the Churches planted by the Apoſtles, they met on other dayes as often as they could, beſides the Lords dayes: but on the Lords dayes, appointed for this end, they were bound to be preſent at the publick aſſemblies, and their abſence for a certain time from theſe on the Lords day, was to be reprehended by the ſentence of the firſt Concil. Eliberitan. Can. 21. aItem Concil. Trull. Can. 80. Concil. Sard. Can. 11.And yet where are any Canons eſtabliſhed for puniſhing their abſence from Sabbathday-meetings? Although the Fathers do often reprove thoſe that come ſeldome on the Sabbath, and other dayes to hear the Word.
5. Although on the Sabbath dayes they5. Though they met on the Sabbath, yet they abſtained not from labour on that day. might meet to hear the holy Oracles of God, yet when that dayes meetings were ended, they might not be idle: but an Anathema is denounced to them that work not on that day. Conc. Laodic. Can. 29. Ignatius in an Epiſtle to the Magneſians, exhorts them to ſpend the Sabbath in labours without reſt: and therefore the Sabbath had not its vacation from labours. So Athan. de ſemente. Ambroſ. Ep. 72. which we never read was ordained of the Lords day, (on which it's a ſin to give our ſelves to labour.)
And let theſe things ſuffice for the Lords dayes prerogatives above the Sabbath; by which we find that the Sabbath day was not kept holy of the Church, (i. e. the ancients did not ſeparate it from common uſe and labour, nor conſecrate it wholly to God in an holy reſt, that on it the acts of Divine Worſhip, and thoſe things that pertain to a ſpiritual life, ſhould only be exerciſed) neither were the conventions on that day to be compared with thoſe held on the Lords day: which things ſurely once to define, had been much to our profit. For the Inſtitution of other dayes to hold meetings on, it's not needful to take much pains, ſince we have nothing writ of it in the Word of God, as of the Lords day; and many things which were not inſtituted of the Apoſtles, but firſt aroſe in particular Churches, were introduced by little and little into other, which at length in proceſs of time, are made more common: which Socrates aſcribes to the Biſhops of divers ChurchesaHiſt. l. 5. c. 22.: and thoſe that received ſuch rites from the Biſhops, tranſmitted them as a law to Poſterity: as in other things, ſo in the meetings of the Church, it's to be obſerved, whoſe original was not uſed by the Church in the Apoſtles age. Epiphanius in Panario tells us of Synaxes Eccleſiae quarta, Proſabbato, & Dominico fartas. bEnſ. de vit. Conſt. l. 4. c. 18.Conſtantine the Great ordained by Law, the Paraſceve to be celebrated: of which nothing is yet extant in Scripture, butcHiſt. l. 1. c. 8. Sozomen ſeems to touch upon the cauſe of its inſtitution, who ſayes that Constantine gave great honour to the holy Croſs, both for the help that was brought him in managing his wars against his enemies, through its vertūe, and alſo for the heavenly Viſion that was offered him about it; which things teach us, that Conſtantine (if we may ſay ſo of ſo godly an Emperour) did very ſuperſtitiouſly worſhip the Croſs: whence it happened that he attributed more to the Croſs than was fitting: and for that cauſe inſtituted that day to be ſet a part for meetings in memorial of Chriſts Paſſion on that day accompliſhed. Yet who will from that ſanction compare the obſervation of that day, ordained of Conſtantine, and not of the Apoſtles, with the Lords day? which was long before Conſtantines dayes obſerved of the Church, which we muſt take for certain did ſo often meet to hear the word of God, as it fitly could. Afterwards we ſhall ſee, that the Fathers did treat to their people out of the Scriptures, almoſt every day; yet I truſt none will equallize every day, on which theſe aſſemblies were holden, to the Lords day. But theſe aſſemblies were free, neither was the univerſal Church obliged by any law to keep them, which yet we acknowledge of the Lords day: therefore I will add no more of them. And from what hath been ſaid, the attentive Reader will eaſily perceive, that no day was obſerved of the whole Catholick Church, with that ſolemnity that the Lords day was: and that on the Sabbath day the Chriſtians did not intermit their ordinary labours.
Now having gotten out of a very troubleſomeAnniverſary Feuſts were not equalled to the Lords day. diſputation, I haſten to that which in the third place I thought to enquire about; namely, Whether Anniverſary Feaſts were obſerved of the Church with greater ſolemnity than the Lords day, as ſome think? eſpecially becauſe amongſt the ancients they were ſometimes equalled to the Lords day, and ſometimes far preferred to it. From the Paſſover-holy-dayes until Pentecoſt, being intentive on Prayers, they did no more bend the knees, than on the Lords dayes: yea, the anſwer inaJuſt. Mart. quad orth. 115. Juſtin affirms the ſame things, that Pentecoſt was in equal power with the Lords day. The ſame is ordained in the twentieth Canon Conc. Nic. 1. Mention alſo is made of this cuſtome in other Fathers, Baſil. de S. Sancto, cap. 27. Tertul. de corona milit. cap. 3. Hieron. adverſ. Luciferianos. Aug. Epiſt. 118. cap. 15, 17, &c.
From their freedom from kneeling, ſome conclude the equality of theſe dayes: which I acknowledge was interdicted on thoſe dayes; and they were glad for their immunity at that time from their Faſts; and yet I do not think that thoſe dayes are to be compared with the Lords. Verily, if theſe prerogatives had conſtituted an holy day, they that for this cauſe judge the dayes of Pentecoſt to be equalled to the Lords, had ſaid ſomething: but if they ſo think, I doubt not at all but they are miſtaken: and what St. Auſtin ſometime anſwered Urbicus diſputing againſt thoſe that dined on the Lords day, is hither to be referred. Auſtin aEp. 86.concludes the Lords day must be preferred to the Sabbath for the faith of the Reſurrection, not for cuſtom of refection, that is, they prefer not the Lords day to the Sabbath, becauſe they remit faſting on it; which yet they do not on the Sabbaths; but becauſebAug. Epiſt. 119. it was declared to the Chriſtians to be the Lords day by the Reſurrection of the Lord, and thereupon began to have its own feſtivity. So we ſay here, the dayes of Pentecoſt are not to be compared with the Lords Day, although as well on thoſe as on this, the time was paſſed without bowing and faſtings: becauſe the ordination, whereby bowing and faſting were interdicted them, was merely humane. Auſtin thinks it is notcEp. 86. defined by the Lords command, or the Apoſtles on what dayes to faſt: and not many ages ſince, while the Lords ſolemnity remained in the Church, that ordination was vaniſht. No body therefore that's alwaies one, can by right compare the ſolemnity of Pentecoſt with the Lords: (whoſe inſtitution afterwards we will prove Divine;) neither is there in the places cited, made any compariſon of that with this amongſt the Fathers; but only in regard of that immunity.din Luc. l. 8. c. 17. Ambroſe ſaith, For theſe fifty dayes the Church knoweth not faſting, as the Lords day: Afterwards he addeth, they are all as the Lords day: becauſe upon them, as he ſaid, as on the Lords day, there was a relaxation of faſting. After the ſame manner are Juſtin Martyr and Tertullian de cor. mil. to be underſtood. That I may therefore diſpatch in a word; if the Lords day had not been celebrated in the Apoſtles age, and if it had been honoured with no other prerogatives than immunity from bowing and faſting, then certainly they would have equallized them to this day: but that this is falſe, even, as the Proverb is, the blearcyed, and barbers know: and ſo they conclude, arguing like Sophiſters from that which is foreign ad foreign.
And thus far of the equality of ſomeAnniverſary feaſts not to be preferred to the Lords d…. dayes with the Lords, which ſome men dream of: It will farther alſo be worthy our conſideration, [to know] whether ſome Feaſts, which they call anniverſary, were preferred of the Church to the Lords day. To thoſe that think thus, it is enough to anſwer them once after this manner; Whereas we cannot read that the Holy Ghoſt in Scripture affords a teſtimony to the inſtitution or obſervation of theſe, they are to be received as humane inſtitutions: which, omitting others, may be cleared by this one argument: If thoſe feaſts had been inſtituted of the Apoſtles, then they had been obſerved every where by the Church, in the ſame manner and time, according to the rule of Vincentius Lirinenſis: yet the contrary doth plainly appear by Eccleſiaſtical Writers and Fathers: which it will not be irkſome to demonſtrate in ſome of them. If the Feaſt of the Paſſover had been ordained by the law of Chriſt or his Apoſtles, (ſayes the learned Chamier) then that law had unanimouſly been propounded of the Apoſtles, and accordingly celebrated of all Churches, in the ſame manner, at leaſt at the beginning. But that is not to be found, which the unhappy controverſie about this matter (whereby the concord of divers Churches hath wonderfully been interrupted) ſheweth, They of Aſia contend it muſt be celebrated on the fourteenth day, they of the Weſt on the Lords day only: and which is more, thoſe acknowledge their Sozom. l. 7. c. 19.opinion received by tradition from John, theſe from Peter and Paul. This controverſie, Euſebius Hiſt. l. 5. explains more at large. Who therefore can be brought to believe, if the feſtivity of the Paſſover was ordained by the Apoſtles authority, that ſo ſoon divers Churches, that were governed of the very Apoſtles Scholars, would make a departure from ſo holy a precept? and that in celebrating the Lords day, all the Churches of Chriſt through the whole world ſhould follow one and the ſame rule? Why had they not alſo done the like in the Feaſt of the Paſſover, if it had been inſtituted by Apoſtolical authority? It is not likely therefore it was ordained of the Apoſtles. And yet I cannot but wonder at the wit of ſome men, who hold the Paſſovers feſtivity, which the Scriptures are ſilent in, for divine; and yet they repute the Lords day, whoſe obſervation we meet with in Scripture, for Eccleſiaſtical and humane. If therefore the Paſſovers feſtivity was inſtituted of the Apoſtles, no man can juſtly prefer it to the Lords day, ordained of Chriſt by his Apoſtles.
Nor muſt we judge otherwiſe of the Feaſt of the happy Nativity of Chriſt, whoſe ſolemnity was anniverſary, but on what day of the year to be celebrated, it's uncertain.
Chryſoſtom (although he conjecturesaDe Natio. Baptiſtae. Hom. 27. Chriſt was born on the eighth before the Calends of January in December, recites divers opinions about this matter, but follows his own opinion, without condemning of others, and permitsbDe Nat. Dom. Hom. 34. every one to abound in his own ſenſe, till ſuch time as the Lord ſhall reveal to every one of us what muſt be holden for certain.
St. Hierom (if ſo be that Sermon de Nativitate Domini, which goes commonly under his name, be Hieroms) ſaith, Whether the Lord Jeſus was born to day, or baptized to day, a different opinion is carried about in the world, and according to the variety of traditions, is the ſentence diverſe. In this authors judgement, whoever he was, it was uncertain what day the bleſſed Nativity of Chriſt fell out on. The Learned Caſaubon Exercit. ad apparat. Bar. annal. num. 68. tells us, there were of old divers opinions in the Church about Chriſts Nativity. Some writing, that he was born on the ſixth of January, others, on the nineteenth of April, others, on the nineteenth of May, ſome in the month of September, moſt on the twenty fifth of December. Now theſe divers opinions about theſe feaſts, which are taken for chief ones, do teach us, that they were ordained by no law of the Apoſtles: otherwiſe in their writings without doubt we ſhould have met with a direct aſſigning of the time to be ſet aſide for keeping them in Memory, as it is obſerved of the Lords day, which yet it's plain no where can be found.
Moreover, if their ordination had beenIt is uncertain which of the Anniverſary derived from the Apoſtles, they had either all been equal among themſelves, or it had been known ſome way to the Church,Feaſts do excell. which amongſt them had been of greater authority and right. But the contrary appeareth from the moſt grave Fathers, which differ from one another about this thing: and therefore one is ſometimes preferred before another of them. Chryſoſtom calls the Feaſt of Chriſts Nativity the Mother of all Feaſts. Orat. de Philognio. aOrat. pro Baſilio.Gregory Nyſſen calls it, the holy of holies, and feaſt of feaſts bOrat. 42. in Paſch.Gregory Nazianzen judgeth it to be preferred far before all others that are Chriſts, and are celebrated in honour of him. Since therefore it is not agreed on amongſt the Fathers of the Church of the firſt inſtitution of theſe Feſtivals, and their prerogatives, none will doubt that their inſtitution was not received from the Apoſtles: Which things being ſuppoſed, it can be inferred by no neceſſary conſequence, that theſe are to be compared, much leſs to be preferred to the Lords day.
From all which, it appeareth, that the obſervation of the Lords day was far different from that of the Sabbath, and other dayes: becauſe the Sabbath day amongſt Chriſtians had on it no ceſſation from worldly labours, neither was it obſerved with ſuch ſolemnity of the whole Church, as was the Lords day: yea, the Sabbath is not read to be obſerved of the whole Church: whenas yet the premiſes do evince that the Lords day was ever ſolemnized from the very Apoſtles age in the Church diſperſed through all Nations, and we have obſerved that other Feſtivals of Chriſts are not to be compared with, much leſs to be equallized, or preferred to the Lords Day.