The Lords Day, Book 1 · Chapter 6
CHAP. VI.
The whole Lords day is to be ſanctified to God, and not onelyonly ſome part of it.
THus far theſe notes, although ſcribled with an haſty pen, have told us, that Chriſtians muſt keep holy the Lords day, and that they largely enough ſhew was done from the very Apoſtles age. The ſecond Queſtion which I have propounded follows; namely, Whether the Church muſt keep the whole Lords day holy? Some there are who grant, that the Lords day muſt be ſanctified, yet contend that the whole and entire day is not to be celebrated in the religious devotion of Piety: in whoſe judgment, as much as this ſolemnity requires is done, if onelyonly ſome, although but ſome ſmall part thereof be dedicated to Divine Worſhip; neither do they judge otherwiſe of the Lords day, (alwayes to be counted dear amongſt Chriſtians) than the Heathens anciently did of thoſe dayes amongſt them called aMacrob. Saturn. l. 1. c. 16.interciſi; which were common to the Gods and men: for at ſome hours of them it was lawful to ſit in judgement, and in ſome not. But who, well in his wits, ſhall judge, that a day in this manner is to be dedicated to the Good and Great God? The Lord hath not reckoned the other dayes of the week thus for our uſe: neither will he ſuffer willingly his day to be ſanctified of us by halves.
It was provided under the Law, that if any had by vow bLev. 27.conſecrated a thing to God, and he afterwards repented of his vow, and would not ſuffer that thing to be ſold, or prized openly but determined to keep it to himſelf; then was he to be fined in a fifth part over and beſides the ordinary eſtimation of the thing, for his levities ſake. If nothing muſt be diminiſhed of thoſe things that are dedicated to God, although once they were in our own power; much leſs will it be ſafe to detract any thing from the time conſecrated to God, but rather add ſomething to it of our own: for what is conſecrated to God, muſt not be be converted to another uſe. Therefore they that compare the Jews inhabiting Tiberias, with others that dwell in the Mountains, do judge thoſe, and deſervedly, far to be preferred to theſe: for it was a familiar thing with them who had the ſhorter day, to add ſomething of the profane to the ſacred; but theſe that were ſited in the Mountains, who had the longer day, added to the profane, taking ſomething from the ſacred. If it be better in thoſe mens judgment, to add of the profane to the ſacred, than to take from the ſacred and add to the profane? in what caſe are they to be reckoned, who are not afraid to ſteal a great part of time from the Lords day, conſecrated of the Lord by his Apoſtles to ſacred uſes, and apply it to profane? Yet although ſome here impatient of true Piety, do ſeek a knot in a bulruſh, as the Proverb is, yet by theſe mens leave I will ſay, He that will follow the wholſome counſel of Irenaeus, ſhall indeed find it is no Gordian Knot. Irenaeus al. 3. c. 4.gives pious counſel; in any queſtion, when a diſputation doth ariſe, we muſt have recourſe to the moſt ancient Churches, from whom may be learned what we muſt judge of the preſent queſtion. Indeed if we would but here follow the advice of this Reverend Prelate, it will be an eaſie thing to untie that knot by the authorities of the ancients.
In the firſt place, when the Fathers ſpeakThe whole day to be ſanctified to God. of ſanctifying a day, they make mention, not of ſome ſmall portion thereof, but of a whole day: and to what end ſhould not a day conſiſt of the ſame termes with us, as it did with the ancients? Since Auſtin piouſlyDe Civit. Dei. l. 15. c. 13. teacheth us, that in the equality of all modern years and dayes (which have terminated in the ſame ſpace of time in former ages, as have now) being determined within the diurnal and nocturnal courſe of twenty four hours, there is the ſame ſpace of time with the former. And for what he addeth of the forty dayes, (whereon continual great rain is mentioned) which were not determined in the ſpace of two hours or little more; the ſame we may ſafely conclude of the Sanctification of the Lords day; ſince it conſiſts of the ſame term of hours, that other dayes in the week do, the manner of its ſolemnity is not to be judged by the ſpace of two or three houres.
Nor doth Auſtin think otherwiſe, (if that Sermon may be reckoned among his genuineSerm. de Temp. 251. writings) who judgeth, that on the Lords dayes we muſt attend Divine worſhip only, and exhorts, to celebrate the Lords day with a religious ſolemnity, as the ancients were commanded about the Sabbath; yea, and not without indignation, doth he reprove thoſe that refuſed to follow the cuſtom of the Church in this thing, who, as he ſpeaketh,Ibid. reckon one point of this day to the ſervice of God, and the remaining ſpace of the day, together with the night, to their pleaſures. According to the grave judgment of this Author, (whoever he was) the entire day, and not ſome ſmall part of it, is to be aſſigned to the ſervice of God, and that according to the cuſtom of the Church: and though he differ from ſome others in defining the period of time, at which the ſanctification of this day ſhould begin, (namely, from Evening) yet hath he others agreeing with him in the continuance of this ſanctification: for before him, aHom. 2. in numer.Origen upbraids ſome that reckoned one or two hours of the whole day to God, and came to Church to Prayer, or heard the word of God in tranſitu: but ſpent their chief care about this world, and their belly. The ſame thing doth St. Chryſoſtom require, who thinks that the whole day muſt be ſanctified. I think, ſaith he, that one of theſe ſeven dayes, and that of right, is to be ſpent in the worſhip and ſervice of the God of us all. Hom. 3. in Joh. Chryſoſtom ſhews, that a day muſt be ſanctified; and he, his own beſt interpreter, will teach us, what he underſtands by the name of a day. From the beginning, ſayes he, God inſinuated this Doctrine to us, teaching us, that in the compaſs of a week one whole day is to be ſet apart, and reſerved for our ſpiritual work. Hom. 10. in Geneſ. From his authority it alſo appeareth, that a whole day, and not ſome ſmall portion thereof, is to be ſet apart from other affairs, to perform the duties of piety thereon, in a ſpiritual manner. The ſame author more plainly, doth ſeriouſly contend with his Auditors in another place, for ſanctifying the whole day. Hom. 5. in Math.
The Sabbaths (according to al. 4. c. 30.Irenaeus) did teach perſevering to ſerve God the whole day; what other thing doth perſeverantiam totius diei mean, but that a whole day muſt be reſerved (as Chryſoſtom before) to ſpiritual work? As afterwards the Fathers in ban. 813. cap. 40.Conc. Turonenſi, do ſpeak; being ſequeſtred from ſervile work, to perſevere in praiſing God, and giving of thanks. No otherwiſe then as anciently among the Romans cMacrob. Saturn. l. 1. c. 3., the daily ſacrifices were continued from the beginning of the day, to the middle of the following night. But I will not weary the Reader, by rehearſing apart the teſtimonies of the ſeveral Fathers, in a matter ſo clear, whoſe writings he that will but lightly look into, ſhall grant, that a whole day, according to their opinion, muſt be aſsigned to perform religious exerciſes upon: which will better appear from thoſe rules that occurr in their writings, for the ſanctification of this day: three whereof I will not refuſe to reckon.
Firſt, they exhort the Church to regard on that day the things that pertain to their ſouls ſalvation: where aHierom in Iſ. 56.Hierom accommodates, as he ſhews in the following words, what the Prophet ſpeaks of the Sabbath to thoſe whom Chriſt hath made free. And if any have a mind to ſee what it is to regard the things that pertain to the ſouls ſalvation, the fourth Canon Conc. Tarraconenſis, willAn. 517. inform him: namely, that men on the Lords day only perform to God the appointed ſolemnities: and what ſhould be done on them, we have formerly heard ex Turonenſi Concil. namely, that they ſhould abſtain from ſervile work, and perſevere to the evening in giving of thanks.bAn. 40. Conc. Tur. 3 Nothing but the works of piety is to be done on the Lords day.
But leſt any one ſhould grant, that thoſe exerciſes of Piety are to be done on that day, whenas yet he might deny that the whole day were to be ſpent in them, therefore the Fathers add,
Secondly, That excepting thoſe things that pertain to the fouls ſalvation, nothing elſe at all muſt be done on that day. So Hierom, Austin, Conc. Tarracon. in the fore-citedCon. Foro. ejuti. Can. 13. An. 791. An. 829. places: with whom agree alſo the Fathers in the Council of Friuli, who ordain, that on the Lords day the vacation muſt be to no other purpoſe, but for Prayer, and other offices of piety. And in the Council of Paris, it is ordained, that it's convenient Can. 50.for thoſe that are redeemed by the grace of Chriſt, to abſtain on that day whereon the Author of Life roſe again, and gave them hope of a Reſurrection, from theſe things that are fore-mentioned (i. e. from this worlds pleaſures and their own, and rural works, as there they ſpeak) and be filled onelyonly with ſpiritual joyes, and buſily vacant with all their heart in reſtleſs praiſes. The ſame particle of reſtriction is added in Conc. Triburienſi, An. 895.Can. 35. where they ordain, that it's the peoples part on the Lords dayes only to labour in the holy ſervice of God. And afterwards they add, that they muſt only attend on God on the Lords dayes. Greg. Mag. ſhews alſoEp. l. 11. c. 3. indict. 6. they were wholly to be employed in prayers on the Lords dayes.
Thirdly, they do not only think that this … muſt be religiouſly kept, and wholly …ployed in the worſhip of God on it; but …hey farther do define the term of time which they muſt ſpend in the work thereof, namely, a whole day; So Chryſoſt. Hom. 10. in Gen. and Hom. 5. in Math. Let your eyes An. 558.and hands be ſpread out to God all that whole day. aConcil. Maliſcon. 2. cap. 1. apud Zenoad.This is to perſevere in performing its ſervices until the evening. Concil. Turon. 3. cap. 40. Or as in Conc. Trull. cap. 90. From the evenings ingreſs to the Altar on the Sabbath, till the following evening on the Lords day.
Now if in the mouth of two or three witneſſes2 Cor▪ 13. 1… every word ſhall be eſtabliſhed, the premiſes do evidently enough ſhew, that the ſanctification of all the day is required; ſince that not only the Fathers do determinate, that we muſt ceaſe from our worldly matters, and attend on God, but moreover, that nothing muſt be done but a work of Piety on all that day, that is, from the beginning to the end thereof.
Neither do I think good to confirm the truth in this matter by reaſons, over and beſides theſe teſtimonies, that are not to be contemned: although they be not to ſeek wherewith to ſtop the mouths of diſſenters, if they be angry: and the entire ſanctification of the whole day, may be vindicated againſt the too earneſt ſeekers of a profane liberty.
Firſt, As, if the day be commanded to be1. held holy, by common ſenſe it follows, that a day, not ſome hours, is to be ſanctified. So Aug. Serm. 251. de Temp.
Secondly, Moreover, if there were any2. term of that dayes holineſs, before the day it ſelf were determined, then ſuch a term would appear either from the Scriptures, or from ſome of the Fathers, piouſly interpreting them, but what no where is extant, he that can ſhew it,
—Erit Mihi Magnus Apollo.
The Ancients, who thought good to faſt on the Sabbath, ſometimes continued their faſts to the ninth hour, which being paſt, they were not afraid to relaxe their faſt, and refreſh their ſtrength with meat. Socrat. Hiſt. l. 5. c. 22. And ſometimes till the Cock-crow of the Lords day, growing light, as in the Sabbath of the great week, as Epiphanius teaches in Panario. When therefore they judged that they muſt ſimply faſt on the Sabbath, then they added nothing of the termes of the faſt, before the Sabbath it ſelf ended: but becauſe ſome judged that they muſt not abſtain on all Sabbaths, for a whole day from meats, therefore they ſignified how long their faſt was to laſt. We may ſay the ſame of the Lords day's duration: if the Church muſt not keep holy day by a Religious ſolemnity, from worldly affairs, for a whole day, then the term (without whoſe knowledge the Church-would be ignorant how long the day were to be ſanctified, and the minds of men would ſtick pendulous) of this ſolemnity would ſome way be known to us from the Scriptures; nor would the Holy Ghoſt have paſſed it by untouched; and formerly we have obſerved from their writings, that the Fathers would determine nothing to be done on this whole day, that is, from the Sun-riſing to the ſetting, but what relates to Piety: who being excited with an holy zeal, have exploded the half ſanctification of the Lords Day.
Thirdly, If the glory of the Jewiſh Sabbath3. be tranſlated to the Lords day, (which is not denied of the Fathers) I do not ſee why we ſhould not interpret this day in the ſame manner, as it was preſcribed about the Sabbath, to the worſhippers of God in old time: for to the Jews, and that by Divine authoritie, it was given in command, that they, being ſequeſtred from all worldly buſineſs, through the whole Sabbath ſhould attend Divine Worſhip alone. With what face therefore, and upon what authoritie relying, can Chriſtians beſtow their Lords day, or any part thereof in worldly affairs, ſetting aſide the worſhip of God, let them look to't, that have a care of their ſalvation. This reaſon hath the moſt pious Leo approvedLeo Conſt. 54. with his judgement and authority; for, ſaith he, if they that did obſerve a certain ſhadow and figure, did ſo greatly reverence the Sabbath Day, that they wholly abstained from all work: how is it not fitting that thoſe ſhould reverence that day, that is honoured of God, who love the light of grace, and the truth it ſelf?
4. Laſtly, the rule of equity and juſtice4. requires the ſame, if we look at what time the Lord hath indulged us for our uſes: whoſe large benevolence hath allowed us ſix whole dayes, to overcome the labours of this world, and diſpatch our own buſineſs with. Why ſhould it therefore be tedious to us, weighing this in an equal ballance, for to ſet apart one whole day for his praiſe, and ſincere worſhip: Neither can any one think this an abſurd form of arguing, who ſhall but obſerve Chryſoſtom arguing inHom. 2. in Joan. this matter from the duty of ſervants towards us, to our obſervance towards God: he judgeth it ridiculous, if we would have our ſervants alwayes employed in our buſineſs, and and we give no ſervice to God. And we likewiſe, contending for the ſanctifying of the whole day, do ſay, that it is much more ridiculous, if we ſhould reckon thoſe dayes for whole ones, which are allowed us to diſpatch the affairs of this life in for our uſe, and interpret a day ſet aſide for Gods worſhip, by Divine authority, not an entire one, but a ſmall part thereof to be dedicated to Divine worſhip. It would be ridiculous, yea, plainly impious, to arrogate to our ſelves, and our affairs, what we refuſe to beſtow on God. Chryſostom judgeth it an irreligiousHom. 5. in Matth. thing to conſume ſix dayes in carnal, and be unwilling to ſpend one in ſpiritual matters. So alſo Leo in the foreſaid place, How is it not the part of a wholly diſſolute Religion, whereas one of the ſeven dayes is conſecrated to the honour of God, not to preſerve it inviolate to God, but to make it common?
But we muſt not contend with reaſons, but teſtimonies (for the prejudices of ſome men who condemn the truth in this matter as novelty) and he that ſhall undervalue the foreſaid teſtimonies of greateſt authority, will eſteem at little reaſons, although every way valid (like the Leviathan Job 41▪ 27.that eſteemeth iron as ſtraw, and braſs as rotten wood▪) And therefore I will put an end to this labour.
And thus far being furniſhed with the authorities of the ancients, I have taught you, that they have ſtood for ſanctifying of the whole day, which they have judged neceſſary for the Church: How the ſacred Exerciſes of Divine worſhip performed on that day, were ſo diſpoſed, that in performing thereof, the whole day was ſpent by the ancients, when I ſhall ſpeak of the ſanctifying of the Lords Day, then by the grace of God ſhall be made manifeſt.