The Lords Day, Preface
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 aIgnat. Epiſt. ad Magn. c. 57.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 ſincel. 1. c. 8. 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?
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 wholeChryſoſt. hom. 10. in Gen. T. 5 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 wereMacrob. Saturn. l. 1. c. 16. p. 226. 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 givenThe ſum of thoſe things handled in this book. 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 haveWhy mention of the day is more frequently made in the latter than former Councils. 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 onelyonly 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, aAn. Dom. 588.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, bCan. 18.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▪ … ▪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 aAn. 829.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 bCan. 50.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, leſtHow other Churches may be bound to Provincial Aſſemblies. 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 onelyonly, 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 caſeT. 1 p 640. Exempl. profeſsion. in Conc. 2. Tolet. Conc T. 1. p. 565. 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, aCypr. Ep. 20.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 bCypr. Ep. 29.uſe one common counſel about the profit of Churchadminiſtration: 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, aCypr. Ep. 97. ſect. 3.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 foreign, as Petrus Alexandrinus ſayes in Sozomen, of the Roman Biſhop, bl. 6. c. 18.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 thingWhat vve are to think of the Canons that ordained ſome incon. ſiderable things about obſerving the Lords Day. 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 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 onelyonly 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 So…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: Can. 53.yea, there we read an injunction (for the fifth Canon ſays foreign, &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 So Conc. African. Can. 95.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.