Keimåelia 'ekklåesiastika, The historical and miscellaneous tracts of the Reverend and learned Peter Heylyn, D.D. now collected into one volume ... : and an account of the life of the author, never before published : with an exact table to the whole.

CHAP. I. That there is nothing found in Scripture, touching the keeping of the Lords Day.

• 1. The Sabbath not intended for a perpetual Ordinance.
• 2. Preparatives unto the dissolution of the Sabbath, by our Saviour Christ.
• 3. The Lords day not enjoyned in the place thereof, either by Christ or his Apostles; but instituted by the Authority of the Church.
• 4. Our Saviours Resurrection on the first day of the week, and apparitions on the same, make it not a Sabbath.
• 5. The coming down of the Holy Ghost upon the first day of the week, makes it not a Sabbath.
• 6. The first day of the week not made a Sab∣bath, more than others, by Saint Peter, Saint Paul, or any other of the Apostles.
• 7. Saint Paul frequents the Synagogue on the Jewish Sabbath, and upon what reasons.
• 8. What was concluded against the Sabbath, in the Council holden in Hierusalem.
• 9. The preaching of Saint Paul at Troas, up∣on the first day of the week, no argument, that then that day was set apart by the Apostles for religious exercises.
• 10. Collections on the first day of the week, 1 Cor. 16. conclude as little for that pur∣pose.
• 11. Those places of Saint Paul, Galat. 4.10. Colos. 2.16. do prove invincibly that there is no Sabbath to be looked for.
• 12. The first day of the week not called the Lords day, until the end of this first Age; and what that title adds unto it.

WE shewed you in the former Book what did occur about the Sabbath, [unspec I] from the Creation of the World to the destruction of the Temple, which comprehended the full time of 4000 years and upwards, in the opinion of the most and best Chronologers. Now for five parts of eight of the time computed from the Creation to the Law, being in all 2540 years, and somewhat more; there was no Sabbath known at all. And for the fifteen hundred, being the remainder, it was not so observed by the Jews themselves, as if it had been any part of the Law of Na∣ture; but sometimes kept, and sometimes broken, either according as mens private businesses, or the affairs of the republick would give way unto it. Never such conscience made thereof, as of Adultery, Murder, Blasphemy, or Idolatry; no not when as the Scribes and Pharisees had most made it burdensome: there being many casus reservati,

wherein they could dispense with the fourth Commandment, though not with any of the other. Had they been all alike, equally natural and moral, as it is conceived, they had been all alike observed, all alike immutable; no jot or syllable of that Law which was ingraft by nature in the soul of man, being to fall unto the ground, till Heaven and Earth shall pass away and decay together; till the whole frame of Nature,* 1.1 for preservation of the which the Law was given, be dissolved for ever. The Abro∣gation of the Sabbath, which before we spake of, shews plainly that it was no part of the Moral Law, or Law of Nature; there being no Law natural, which is not perpe∣tual. Tertullian takes it for confest, or at least makes it plain and evident,* 1.2 Temporale fuisse mandatum quod quandoque cessaret, that it was only a temporary constitution which was in time to have an end. And after him, Procopius Gazaeus, in his notes on Exodus,* 1.3 lays down two several sorts of Laws, whereof some were to be perpetual, and some were not; of which last sort were Circumcision and the Sabbath, Quae duraverunt us∣que in adventum Christi, which lasted till our Saviours coming; and he being come, went out insensibly of themselves. For as S. Ambrose rightly tells us,* 1.4 Absent impera∣tore imago ejus habet autoritatem, praesente non habet, &c. What time the Emperour is absent, we give some honour to his State, or representation; but none at all, when he is present. And so, saith he, the Sabbaths and New-moons, and the other Festivals, before our Saviours coming, had a time of honour, during the which they were ob∣served; but he being present once, they became neglected. But hereof we have spoke more fully in our former Book.

Neglected, not at once, and upon the sudden, but leisurely and by degrees. [unspec II] There were preparatives unto the Sabbath, as before we shewed, before it was proclaimed as a Law by Moses; and there were some preparatives required before that Law of Moses was to be repealed. These we shall easiliest discover, if we shall please to look on our Saviours actions; who gave the first hint unto his Disciples for the abolishing of the Sabbath amongst other ceremonies. It's true, that he did frequently repair unto the Synagogues on the Sabbath days; and on those days did frequently both read and ex∣pound the Law unto the People. And he came to Nazareth (saith the Text) where be had been brought up, and as his custom was, he went into the Synagogue on the Sabbath day,* 1.5 and stood up to read. It was his custom so to do, both when he lived a private life, to frequent the Synagogue, that other men might do the like by his good example; and after when he undertook the Ministery, to expound the Law unto them there, that they might be the better by his good instructions. Yet did not he conceive that teaching or expounding the Word of God was annexed only to the Synagogue, or to the Sabbath. That most divine and heavenly Sermon which takes up three whole Chapters of S. Matthew's Gospel, was questionless a weak days work; and so were most of those delivered to us in S. John, as also that which he did preach unto them from the Ship side, and divers others. Nay the Text tells us, that he went through every City and Village, Preaching and shewing the glad tydings of God.* 1.6 Too great a task to be performed only on the Sabbath days; and therefore doubt we not but that all days equally were taken up for so great a business. So when he sent out his Apostles to Preach the Kingdom of God, he bound them not to days and times, but left all at li∣berty, that they might take their best advantages as occasion was, and lose no time in the advancing of their Masters service. Now as in this, he seemed to give all days the like prerogative with the Sabbath; so many other ways did he abate that estimation, which generally the People had conceived of the Sabbath day. And howsoever the opinion which the People generally had conceived thereof, was grounded as the times then were, on superstition rather, than true sense of piety; yet that opinion once abated, it was more easily prepared for a dissolution, and went away at last with less noise and clamour. Particulars of this nature we will take along, as they lie in order. His casting out the unclean spirit out of a man in the Synagogue of Caperndum on the Sabbath day, his curing of Peters Wives Mother, and healing many which were sick of divers diseases, on the self same day; being all works of marvellous mercy, and effected only by his word, brought no clamour with them. But when he cured the impotent man at the Pool of Bethesda, and had commanded him to take up his Bed and walk,* 1.7 then did the Jews begin to Persecute him, and seek to slay him. And how did he excuse the matter? My Father worketh bitherto, saith he, and I also work:* 1.8 Ostendens per hac in nullo seculi bujus Sabbato requiescere Deum, à dispensationibus mundi, & provisionibus generis humani. Whereby, saith Origen, he let them understand that there was never any Sabbath wherein God rested or left off from having a due care of man-kind; and

therefore neither would he intermit such a weighty business in any reference to the Sabbath.* 1.9 Which answer, when it pleased them not, but that they sought their times to kill him, he then remembreth them how they upon the Sabbath used to Circumcise a man, and that as lawfully he might do the one as they the other. This precedent made his Disciples a little bolder than otherwise perhaps they would have been, Pulling the ears of Corn,* 1.10 and rubbing them with their hands, and eating them to satisfie and allay their hunger;* 1.11 which Epiphanius thinks they would not have done, though they were an hungred, had they not found both by his doctrine and example, that the Sabbath did begin to be in its declination. For which, when he and they were joyntly questioned by the Pharisees, he choaks them with the instances of what David did in the same extremity, when he ate the Shew-bread; and what the Priests did every Sab∣bath when they slew the Sacrifices. In which it is to be considered, that in these se∣veral defences our Saviour goes no higher than the legal Ceremonies, the Sacrifice, the Shew-bread, and the Circumcision. No argument or parallel case drawn for his justification from the moral Law, or any such neglect thereof on the like occasions. Which plainly shews, that he conceived the Sabbath to be no part or member of the moral Law,* 1.12 but only to be ranked amongst the Mosaical Ordinances. It happened on another Sabbath, that in the Synagogue he beheld a man with a withered hand, and called him forth, and made him come into the midst, and stretch out his hand, and then restored it. Hereupon Athanasius notes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Christ reserved his greatest miracles for the Sabbath day; and that he bade the man stand forth, in defiance as it were of all their malice and informing humour. His healing of the Woman which had been crooked 18. years, and of the man that had the Dropsie; one in the Synagogue, the other in the house of a principal Pharisee,* 1.13 are proof sufficient that he feared not their accufations. But that great cure he wrought on him that was born blind, is most remarkable to this purpose. First in relation to our Saviour, who had before healed others with his Word alone; but here he spit upon the ground, and made clay thereof, and anointed the eyes of the blind man with the clay:* 1.14 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but to mould clay and make a Plaister was questionless a work, so saith Epiphanius. Next in relation to the Patient, whom he commanded to go into the Pool of Siloam, and then wash himself; which certainly could not be done without bodily labour. These words and actions of our Saviour, at before we said, gave the first hint to his Disciples for the abolishing of the Sabbath amongst other Ceremonies, which were to have an end with our Saviours sufferings; to be nailed with him to his Cross, and buried with him in his Grave for ever. Now where it was objected in S. Austins time, why Christians did not keep the Sabbath, since Christ affirms it of himself, that he came not to destroy the Law, but to fulfil it;* 1.15 the Father thereto makes reply, that therefore they observed it not, Quia quod ea figura profitebatur, jam Christus implevit, because our Saviour had fulfilled what∣ever was intended in that Law, by calling us to a spiritual rest in his own great mercy. For as it is most truly said by Epiphanius,* 1.16 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. He was the great and everlasting Sabbath, whereof the less (and temporal) Sabbath was a type and figure which had continued till his coming: by him commanded in the Law, in him destroyed, and yet by him fulfilled in the holy Gospel. So Epiphanius.

Neither did he or his Disciples ordain another Sabbath in the place of this, [unspec III] as if they had intended only to shift the day, and to transfer this honour to some other time. Their doctrine and their practice are directly contrary to so new a fancy. It's true, that in some tract of time, the Church in honour of his Resurrection, did set apart that day on the which he rose, to holy exercises: but this upon their own authority, and without warrant from above, that we can hear of, more than the general warrant which God gave his Church, that all things in it be done decently and in comely or∣der. This is that which is told us by Athanasius,* 1.17 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we honour the Lords day for the Resurrection. So Maximus Taurinensis, Dominicum diem ideo solennem esse,* 1.18 quia in eo salvatur, velut sol oriens, discussis infernorum tenebris, luce resurrectionis emicuerit: That the Lords day is therefore solemnly observed, because thereon our Saviour, like the rising Sun, dispelled the clouds of hellish darkness by the light of his most glorious Resurrection. The like S. Austin, Dies Dominicus Christianis resurrectione Domini declaratus est,* 1.19 & ex illo cepit habere fostivitatem suam. The Lords day was made known, saith he, unto us Christians by the Resurrection, and from that began to be accounted holy. See the like, lib. 22. de Civit. Dei. c. 30. & serm. 15.

de Verbis Apostoli. But then it is withal to be observed, that this was only done on the authority of the Church, and not by any precept of our Lord and Saviour, or any one of his Apostles. And first, besides that there is no such precept extant at all in holy Scripture, Socrates hath affirmed it in the general, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.20 &c. that the designs of the Apostles were not to busie themselves in prescribing Festival days, but to instruct the People in the ways of god∣liness. Now lest it should be said that Socrates being a Novatian, was a profest Enemy to all the orders of the Church; we have the same almost verbatim, in Nicephorus, li. 12. cap. 32. of his Ecclesiastical History.* 1.21 S. Athanasius saith as much for the particular of the Lords day, that it was taken up by a voluntary usage in the Church of God, with∣out any commandment from above, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. As, saith the Father, it was commanded at the first that the Sabbath day should be observed, in me∣mory of the accomplishment of the world, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so do we celebrate the Lords day as a memorial of the be∣ginning of a new Creation. Where note the difference here delivered by that Reve∣rend Prelate. Of the Jews Sabbath it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that it was com∣manded to be kept: but of the Lords day there is no Commandment, only a positive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an honour voluntarily afforded it by consent of men. Therefore whereas we find it in the Homily entituled De Semente, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Christ transferred the Sabbath to the Lords day; this must be under∣stood, not as if done by his commandment, but on his occasion: the Resurrection of our Lord upon that day, being the principal motive which did induce his Church to make choice thereof for the assemblies of the People. For otherwise it would plainly cross what formerly had been said by Athanasius, in his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and not him only, but the whole cloud of Witnesses, all the Catholick Fathers, in whom there is not any word which reflects that way, but much in affirmation of the contrary. For besides what is said before, and elsewhere shall be said in its proper place; The Council held at Paris, An. 829. ascribes the keeping of the Lords Day at most to Apostolical tra∣dition, confirmed by the authority of the Church. For so the Council,* 1.22 Christianorum religiosae devotionis, quae ut creditur Apostolorum traditione immo Ecclesiae autoritate descendit, mos inolevit, ut Dominicum diem, ob Dominicae resurrectionis memoriam, honorabiliter colat. And last of all Tostatus puts this difference between the Festivals that were to be ob∣served in the Jewish Church, in novo nulla festivitas à Christo legislatore determinata est, sed in Ecclesia Praelati ista statuunt; but in the new, there were no Festivals at all prescribed by Christ, as being left unto the Prelates of the Church, by them to be appointed, as occasion was. What others of the ancient Writers,* 1.23 and what the Protestant Divines have affirmed herein, we shall hereafter see in their proper places. As for these words of our Redeemer in S. Matthews Gospel, Pray that your flight be not in the Winter, neither on the Sabbath day; they have indeed been much alledged to prove that Christ did in∣timate, at the least, unto his Apostles and the rest, that there was a particular day by him appointed, whereof he willed them to be careful; which being not the Jewish Sabbath, must of necessity, as they think, be the Lords day. But certainly the Fa∣thers tell us no such matter, nay, they say the contrary; and make these words a part of our Redeemers admonition to the Jews, not to the Apostles.* 1.24 Saint Chrysostom hath it so expresly. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Behold, saith he, how he ad∣dresseth his discourse unto the Jews, and tells them of the evils which should fall upon them; for neither were the Apostles bound to observe the Sabbath, nor were they there when those Ca∣lamities fell upon the Jewish Nation. Not in the Winter, nor on the Sabbath, and why so, saith he? Because their flight being so quick and sudden, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, neither the Jews would dare to flie on the Sabbath, [for such their superstition was in the later times] nor would the Winter but be very troublesome in such distresses.* 1.25 The∣ophilact doth affirm expresly, that this was spoken unto the Jews, and spoken upon the self same reasons; adding withal, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that before any of those miserles fell upon that Nation, the Apostles were all departed from out Jerusalem. S. Hierom saith as much as unto the time, that those Calamities which by our Saviour were foretold, were generally referred unto the Wars of Titus and Vespasian; and that both in his Comment on S. Matthew's Gospel, and his Epistle to Algasia. And for the thing that the Apostles and the rest of the Disciples were all de∣parted from Jerusalem before that heavy war began, is no less evident in story.* 1.26 For the Apostles long before that time were either martyred or dispersed in several places for the enlargement of the Gospel; not any of them resident in Jerusalem after the

Martyrdom of S. James, who was Bishop there. And for the residue of the Disciples, they had forsook the Country also before the Wars, being admonished so to do by an Heavenly Vision which warned them to withdraw from thence and repair to Pella, be∣yond Jordan,* 1.27 as Eusebius tells us. So that these words of our Redeemer could not be spoke as to the Apostles, and in them unto all the rest of the Disciples which should follow after, but to the People of the Jews. To whom our Saviour gave this caution, not that he did not think it lawful for them to flie upon the Sabbath day; but that as things then were, and as their consciences were intangled by the Scribes and Pharisees, he found that they would count it a most grievous misery to be put unto it. To return then unto our story, as the chief reason why the Christians of the Primitive times did set apart this day to religious uses, was because Christ that day did rise again from death to life for our justification; so there was some Analogy or proportion, which this day seemed to hold with the former Sabbath, which might more easily induce them to observe the same. For as God rested on the Sabbath from all the works which he had done in the Creation, so did the Son of God rest also on the day of his Resurrection, from all the works which he had done in our Redemption. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.28 as Gregory Nyssen notes it for us. Yet so that as the Father rested not on the former Sabbath from the works of preserva∣tion, so neither doth our Saviour rest at any time from perfecting this work of our redemption by a perpetual application of the benefit and effects thereof. This was the cause, and these the motives, which did induce the Church in some tract of time to solemnize the day of Christs Resurrection, as a weekly Festival, though not to keep it as a Sabbath.

I say in tract of time, [unspec IV] for ab initio non fuit sic, it was not so in the beginning. The very day it self was not so observed, though it was known to the Apostles in the morn∣ing early, that the Lord was risen. We find not on the news, that they came toge∣ther for the performance of divine and religious exercises, much less that they intended it for a Sabbath day; or that our Saviour came amongst them until late at night, as in likelihood he would have done had any such performance been thought necessary, as was required unto the making of a Sabbath. Nay, which is more, our blessed Saviour on that day, and two of the Disciples, whatsoever the others did, were otherwise em∣ployed than in Sabbath duties.* 1.29 For from Hierusalem to Emaus, whither the two Dis∣ciples went, was sixty furlongs, which is seven miles and an half, and so much back again unto Hierusalem, which is fifteen miles. And Christ who went the journey with them, at least part thereof, and left them not until they came unto Emaus, was back again that night, and put himself into the middest of the Apostles. Had he in∣tended it for a Sabbath day, doubtless he would have rather joyned himself with the Apostles, who as it is most likely, kept themselves together in expectation of the issue, and so were most prepared and fitted to begin the new Christian Sabbath, than with those men, who contrary to the nature of a Sabbaths rest, were now ingaged in a journey, and that for ought we know, about worldly businesses. Nor may we think but that our Saviour would have told them of so great a fault as violating the new Christian Sabbath, even in the first beginning of it, had any Sabbath been intended. As for the being of the eleven in a place together, that could not have relation to any Sabbath duties, or religious exercises, being none such were yet commanded; but only to those cares and fears wherewith, poor men, they were distracted, which made them loth to part asunder, till they were setled in their hopes, or otherwise resolved on somewhat whereunto to trust. And where it is conceived by some that our most blessed Saviour shewed himself oftner unto the Apostles upon the first day of the week, than on any other; and therefore by his own appearings did sanctifie that day instead of the Jewish Sabbath; neither the premisses are true, nor the sequel necessary. The premisses not true, for it is no where to be found that he appeared oftner on the First day than any other of the week;* 1.30 it being said in holy Scripture, that he was seen of them by the space of forty days, as much on one, as on another. His first appearing after the night following his Resurrection, which is particularly specified in the Book of God, was when he shewed himself to Thomas, who before was absent. That the Text tells us,* 1.31 was after eight days from the time before remembred; which some conceive to be the eighth day after, or the next first day of the week, and thereupon conclude that day to be most proper for the Congregations or publick Meetings of the Church. Diem octavum quo Christus Thomae apparuit,* 1.32 Dominicum diem esse necesse est, as Saint Cyril hath it, Jure igitur sanctae congregationes die octavo in Ecclesia fiunt. But where the Greek

Text reads it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 post octo dies in the vulgar Latine, after eight days, according to our English Bibles; that should be rather understood of the ninth or tenth, than the eighth day after, and therefore could not be upon the first day of the week, as it is imagined. Now as the premisses are untrue, so the Conclusion is un∣firm. For if our Saviours apparition unto his Disciples, were of it self sufficient to create a Sabbath, then must that day whereon Saint Peter went on fishing,* 1.33 be a Sabbath also, and so must holy Thursday too, it being most evident that Christ appeared on those days unto his Apostles. So that as yet, from our Redeemers Resurrection unto his Ascension, we find not any word or Item of a new Christian Sabbath to be kept a∣mongst them, or any evidence for the Lords day in the four Evangelists, either in pre∣cept or in practice.

The first particular passage which doth occur in holy Scripture, [unspec V] touching the first day of the week, is that upon that day the Holy Ghost did first come down on the Apostles; and that upon the same Saint Peter Preached his first Sermon unto the Jews, and Baptized such of them as believed, there being added to the Church, that day, three thousand souls. This hapned on the Feast of Pentecost, which fell that year up∣on the Sunday, or first day of the week, as elsewhere the Scripture calls it, but as it was a special and a casual thing, so can it yield but little proof, if it yield us any, that the Lords Day was then observed, or that the Holy Ghost did by selecting of that day for his descent on the Apostles, intend to dignifie it for Sabbath. For first it was a casual thing that Pentecost should fall that year upon the Sunday. It was a moveable Feast as unto the day, such as did change and shift it self according to the position of the Feast of Passeover; the rule being this, that on what day soever the second of the Passeover did fall, upon that also fell the great Feast of Pentecost.* 1.34 Nam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 semper eadem est feria, quae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Scaliger hath rightly noted. So that as often as the Passeover did fall upon the Saturday or Sabbath, as this year it did, then Pentecost fell upon the Sunday: But when the Passeover did chance to fall upon the Tuesday, the Pentecost fell that year upon the Wednesday; & sic de caeteris. And if the rule be true, as I think it is, that no sufficient argument can be drawn from a casual fact; and that the falling of the Pentecost that year, upon the first day of the week, be meerly casual, the coming of the Holy Ghost upon that day, will be no argument nor authority to state the first day of the week in the place and honour of the Jewish Sab∣bath. There may be other reasons given, why God made choice of that time rather than of any other: As first, because about that very time before, he had proclaimed the Law upon Mount Sinai: And secondly, that so he might the better conntenance and grace the Gospel in the sight of men, and add the more authority unto the doctrine of the Apostles. The Feast of Pentecost was a great and famous Festival, at which the Jews, all of them, were to come unto Hierusalem, there to appear before the Lord; and amongst others, those which had their hands in our Saviours blood. And there∣fore as S. Chrysostom notes it, did God send down the Holy Ghost at that time of Pen∣tecost;* 1.35 because those men that did consent to our Saviours death, might publickly re∣ceive rebuke for that bloody act, and so bear record to the power of our Saviours Go∣spel before all the World: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as that Father hath it. So that the thing being casual, as unto the day; and special, as unto the business then by God in∣tended, it will afford us little proof, as before I said, either that the Lords Day was, as then, observed, or that the Holy Ghost did select that day for so great a work, to dignifie it for a Sabbath.

As for Saint Peters Preaching upon that day, and the Baptizing of so many as were converted to the faith upon the same, it might have been some proof, that now at least, [unspec VI] if nor before, the first day of the week was set apart by the Apostles for religious exer∣cises, had they not honoured all days with the same performances. But if we search the Scriptures, we shall easily find that all days were alike to them in that respect; no day, in which they did not preach the word of life, and administer the Sacraments of their Lord and Saviour to such as either wanted it, or did desire it. Or were it that the Scriptures had not told us of it, yet natural reason would inform us, that those who were imployed in so great a work, as the Conversion of the World, could not confine themselves unto times and seasons, but must take all advantages whensoever they came. But for the Scripture, it is said in terms express, first generally, that the Lord added daily to the Church such as should be saved; and therefore without doubt,* 1.36 the means of their salvation were daily ministred unto them; and in the fifth Chapter of the

Acts, [Verse 42] and daily in the Temple, and in every house they ceased not to teach and preach Jesus Christ.* 1.37 So for particulars, when Philip did Baptize the Eunuch, either he did it on a working day, as we now distinguish them, and not upon the first day of the week; and so it was no Lords day duty: or else it was not held unlawful to take a journey on that day, as some think it is. Saint Peters Preaching to Cornelius, and his Baptizing of that house was a week-days work, as may be gathered from Saint Hierom. That Father tells us that the day whereon the vision appeared to Peter, was probably the Sabbath,* 1.38 or the Lords Day, as we call it now; fieri potuit ut vel sabbatum esset vel dies Dominicus, as the Father hath it: and choose you which you will, we shall find little in it for a Christian Sabbath. In case it was on the Sabbath, then Peter did not keep the Lords day holy, as he should have done in case that day was then selected for Gods worship: for the Text tells us that the next day he did begin his journey to Cornelius house.* 1.39 In case it was upon the Lords day, as we call it now, then neither did Saint Peter sanctifie that day in the Congregation, as he ought to do, had that day then been made the Sabbath, and his conversion of Cornelius being three days after, must of ne∣cessity be done on the Wednesday following. So that we find no Lords day Sabbath, either of S. Peters keeping, or of S. Philips; or else the preaching of the Word, and the administring the Sacraments were not affixed at all unto the first day of the week, as the peculiar marks and characers thereof. So for Saint Paul, the Doctor of the Gen∣tiles, who laboured more abundantly than the other Apostles, besides what shall be said particularly in the following section, it may appear in general that he observed no Lords-day-sabbath, but taught on all days, travelled on all days, and wrought accor∣ding to his Trade upon all days too, when he had no employment in the Congregation. That he did teach on all days, is not to be questioned by any that considers how great a work he had to do, and how little time. That he did travel upon all days, is no less notorious to all that look upon his life, which was still in motion. And howsoever, he might rest sometimes on the Lords day, as questionless he did on others, as often as upon that day he Preached the Gospel; yet when he was a Prisoner in the hands of the Roman Souldiers, there is no doubt but that he travelled as they did Lords days and Sabbaths,* 1.40 all days equally, many days together. Of this see what Saint Luke hath written in the last Chapters of the Acts. Lastly, for working at his Trade (which was Tent-making) on the Lords day, as well as others, Conradus Dietericus proves ••t out of Hierom, that when he had none unto whom to preach in the Congregation, he followed on the Lords day the works of his Occupation. Hieronymus colligit ex Act. 18. vers. 3. & 4. quod die etiam Dominica, quando, quibus in publico conventu concionaretur, non habebat, manibus suis laboravit. So Dietericus speaking of our Apostle. Now what is proved of these Apostles, and of S. Philip the Evangelist, may be affirmed of all the rest, whose lives and actions are not left upon record in holy Scripture. Their Mini∣stery being the same, and their work as great, no question but their liberty was cor∣respondent, and that they took all times to be alike in the advancing of the business which they went about, and cherished all occasions presented to them on what day so∣ever. What further may be said hereof, in reference to Saint John, who lived longest of them, and saw the Church established, and her publick meetings in some order, we shall see hereafter in his own place and time. Mean while we may conclude for cer∣tain, that in the planting of the Church he used all days equally, kept none more holy than another; and after, when the Church was setled, however he might keep this holy, and honour it for the use which was made thereof, yet he kept other days so used, as holy, but never any like a Sabbath.

Proceed we next unto Saint Paul, [unspec VII] in this particular, of whom the Scripture tells us more than of all the rest; and we shall find that he no sooner was converted, but that forthwith he Preached in the Synagogues that Jesus was the Christ.* 1.41 If in the Synagogues, most likely that it was on the Jewish Sabbath, the Synagogues being destinate espe∣cially to the Sabbath days. So after he was called to the publick Ministery, he came to Antiochia,* 1.42 and went into the Synagogue on the Sabbath day, and there Preached the Word. What was the issue of his Sermon? That the Text informs us, And when the Jews were gone out of the Synagogue, the Gentiles besought that these words might be Preached again the next Sabbath. [Verse 42] Saint Paul assented thereunto, and the next Sabbath day, as the Text tells us, [Verse 44] came almost the whole City together to hear the Word of God. It seems the Lords day was not grown as yet into any credit, especially not into the re∣pute of the Jewish Sabbath; for if it had, Saint Paul might easily have told these Gen∣tiles, (that is, such Gentiles as had been converted to the Jewish Church) that the next

day would be a more convenient time, and indeed opus diei in die suo, the doctrine of the Resurrection on the day thereof. This hapned in the forty sixth year of Christs Nativity; some twelve years after his Passion and Resurrection: and often, after this, did the Apostle shew himself in the Jewish Synagogues, on the Sabbath days; which I shall speak of here together, that so we may go on unto the rest of this Discourse, with less interruption. And first it was upon the Sabbath, that he did preach to the Philippians, and baptized Lydia with her houshold. Acts 16. Amongst the Thessalonians, he reasoned three sabbath days together out of the Scriptures, Acts 17. At Corinth every sabbath day, with the Jews and Greeks, Acts 18. besides those many Texts of Scripture, when it is said of him that he went into the Synagogues, and therefore probably that it was upon the Sabbath, as before we said. Not that Saint Paul was so affected to the Sabbath, as to prefer that day before any other: but that he found the people at those times assembled, and so might preach the Word, with the greater profit. Saint Chrysostom, for the Ancients have resolved it so;* 1.43 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Father hath it. So Calvin, for the modern Writers, makes this the special cause of St. Pauls resort unto the places of Assembly, on the Sabbath day, quod profecium aliquem spera∣bat;* 1.44 because in such concourse of people, he hoped the Word of God would find the better entertainment. Any thing rather to be thought, than that S. Paul, who had withstood so stoutly those false Apostles, who would have Circumcision and the Law observed; when there was nothing publickly determined of it: would, after the de∣cision of so great a Council, wherein the Law of Moses was for ever abrogated, ei∣either himself observe the Sabbath, for the sabbaths sake; or by his own example teach the Gentiles how to Judaize, which he so blamed in St. Peter. The sabbath with the legal Ceremonies did receive their doom, as they related to the Gentiles, in that great Council holden in Hierusalem: which though it was not until after he had preached at Antiochia, on the sabbath day, yet was it certainly before he had done the like, either at Philippos, Thessalonica, or at Corinth.

For the occasion of that Council, it was briefly this. [unspec VIII] Amongst those which had joyned themselves with the Apostles, there was one Cerinthus; a sellow of a turbulent and unquiet spirit, and a most eager Enemy of all those Counsels, whereof himself was not the Author. This man had first begun a faction against St. Peter, for going to Cornelius, and preaching life eternal unto the Gentiles: and finding ill success in that, goes down to Antiochia, and there begins another against Saint Paul. This E∣piphanius tells us of him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.45 &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The like Philaster doth affirm, Seditionem sub Apostolis commovisse,* 1.46 that he had raised a faction against the Apostles, which was not to be crushed but by an Apostolical and general Council. This man and those that came down with him, were so enamoured on the Ceremonies and Rites of Moses, that though they enter∣tained the Gospel, yet they were loth to leave the Law: and therefore did resolve, it seems, to make a mixture out of both. Hence taught they, that except all men were circumcised after the manner of Moses, they could not be saved. Where note,* 1.47 that though they spake only of Circumcision, yet they intended all the Law; sabbaths and other legal Ordinances of what sort soever. Docuit Cerinthus observationem legis Mosaicae ne∣cessariam esse, circumcisionem, & sabbata observanda, as Philaster hath it. The like saith Calvin on the place, Sola quidem circumcisio hic nominatur, sed ex contextu facile patet, eos de tota lege movisse controversiam. The like Lorinus also amongst the Jesuits; No∣mine circumcisionis reliqua lex tota intelligitur. Indeed the Text affirms as much, where it is said in terms express, that they did hold it needful to circumeise the people,* 1.48 and to command them to keep the Law of Moses; whereof the Sabbath was a part. For the decision of this point, and the appeasing of those Controversies which did thence arise, it pleased the Church directed by the Holy Ghost, to determine thus; that such a∣mongst the Gentiles as were converted to the faith, should not at all be burdened with the Law of Moses; but only should observe some necessary things, viz. that they ab∣stain from things offered unto Idols, and from blood, and that which is strangled, [Verse 29] and from fornication. And here it is to be observed, that the Decree or Canon of this Council did only reach unto the Gentiles: as is apparent out of the Proeme to the Decretal, which is directed to the Brethren which are of the Gentiles; and from the 21. Chapter of the Acts, where it is said, that as concerning the Gentiles which believe, we have written and determined, that they observe no such thing, as the Law of Moses. So that for all

that was determined in this Council, those of the Jews which had embraced the saith of Christ, were not prohibited, as yet, to observe the Sabbath, and other parts of Moses Law,* 1.49 as before they did: in which regard, St. Paul caused Timothy to be cir∣cumcised, because he would not scandalize and offend the Jews. The Jews were very much affected to their ancient Ceremonies:* 1.50 and Calvin rightly hath affirmed, Correctionem, ut difficilis erat, ita subitam esse non potuisse, that a full reformation of that zeal of theirs, as it was full of difficulty, so could it not be done upon the sud∣den.* 1.51 Therefore it pleased the Apostles, as it is conceived in their fourth Council hol∣den at Hierusalem, mention whereof is made in the 21. of the Acts, to make it law∣ful for the Jews to retain Circumcision and such legal Rites, together with the faith in Christ: Quamdiu templum & sacrificia legis in Hierusalem stabant, as long as the Jewish Temple, and the legal sacrifices in Hierusalem, should continue standing. Not that the faith of Christ was not sufficient of it self, for their salvation: Sed ut mater Synagoga paulatim cum honore sepeliretur, but that the Synagogue might be layed to sleep, with the greater honour. But this, if so it was, was for no long time. For when the third Council holden in Hierusalem against Cerinthus and his party, was held in Anno 51. and this which now we speak of, Anno 58. the final ruin of the Temple was in 72. So that there was but one and twenty years in the largest rec∣koning, wherein the Christian Jews were suffered to observe their Sabbath: and yet not (as before they did) as if it were a necessary Duty; but as a thing indifferent only. But that time come, the Temple finally destroyed, and the legal Ceremonies therein buried: it was accounted afterwards both dangerous and heretical, to observe the Sabbath; or mingle any of the Jewish leaven, with the Bread of life. St. Hierom roundly so proclaims it, caeremonias Judaeorum & perniciosas & pestiferas esse Christianis: that all the Ceremonies of the Jews, whereof before he named the Sabbath to be one, were dangerous, yea and deadly too, to a Christian man; Sive ex Judaeis esset, five ex Gen∣tibus, whether he were originally of the Jews, or Gentiles. To which Saint Austin gives allowance, Ego hanc vocem tuam omnino confirmo, in his reply unto St. Hicrom. That it was also deemed heretical, to celebrate a sabbath in the Christian Church, we shall see hereafter.

In the mean time, [unspec IX] we must proceed in search of the Lords day, and of the Duties then performed: whereof we can find nothing yet, by that name at least. The Scripture tells us somewhat, that St. Paul did at Troas, upon the first day of the week: which happening much about this time, comes in this place to be considered. The passage in the Text stands thus:* 1.52 Ʋpon 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. Take notice here, that Paul had tarried there se∣ven days, before this hapned. Now in this Text there are two things to be consi∣dered; first what was done upon that day; and secondly what day it was, that is there remembred. First for the action, it is said to be breaking of bread: which some conclude, to be administring the Sacrament of the Lords Supper: and Pauls Discourse which followed on it,* 1.53 to be a Sermon. But sure I am Saint Chrysostom tells us plainly otherwise: who relates it thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Their meeting at that time, saith he, was not especially to receive instruction from Saint Paul, but to eat bread with him: and there, upon occasion given, he discoursed unto them. See, saith the Father, how they all made bold with Saint Pauls Table, as it had been common to them all: and as it seems to me, saith he, Paul sitting at the Table did discourse thus with them. Therefore it seems by him, that as the meeting was at an ordinary supper; so the Discourse there happening was no Sermon properly, but an occasional Dispute. Lyra affirms the same, and doth gloss it thus. They came together to break bread, i. e. saith he, Pro refectione corporali, for the refection and support of their Bodies only: and being there, Paul preached unto them, or as the Greek and Latin have it, he disputed with them; prius e••s reficiens pane verbi divini, refreshing of them first with the Bread of life. This also seems to be the meaning of the Church of England, who in the margin of the Bible,* 1.54 allowed by Canon, doth refer us unto the second of the Acts, verse 46. where it is said of the Disciples, that they did break their bread from house to house, and eat their meat together with joy and singleness of heart: which plainly must be meant of ordinary and common meats, Calvin not only so affirms it, but censures those who take it for the holy Supper. Nam quod hic fractionem panis nonnulli in∣terpretantur sacram coenam,* 1.55 alienum mihi videtur à mente Lucae, &c. as he there discourseth. Then for the time, our English reads it upon the first day of the week, agreeably un∣to

to the exposition of most ancient Writers, and the vulgar Latin, which here as in the four Evangelists, doth call the first day of the week, una Sabbati. Yet since the Greek phrase is not so perspicuous but that it may admit of a various exposition, Erasmus renders it by uno die sabbatorum, & quodam die sabbatorum; that is, upon a certain Sabbath: and so doth Calvin too, and Pellican, and Gualter, all of them noted Men, in their translations of that Text. Nor do they only so translate it, but frame their Expositions also unto that Translation; and make the day there mentioned, to be the Sabbath. Calvin takes notice of both readings. Vel proximum sabbato diem intelligit,* 1.56 vel unum quodpiam sabbatum, but approves the last, Quod dies ille ad habendum con∣ventum aptior fucrit, because the Sabbath day was then most used, for the like Assem∣blies. Gualter doth so conceive it also, that they assembled at this time on the Sab∣bath day, Qui propter veterem morem haud dubie tune temperis celebrior habebatur,* 1.57 as that which questionless was then of most repute, and name amongst them. So that the matter is not clear, as unto the day, if they may judg it. But take it for the first day of the week, as the English reads it: yet doth St. Austin put a scruple, which may perhaps disturb the whole expectation: though otherwise he be of opinion, that the breaking of the Bread there mentioned, might have some reference or resemblance to the Lords Supper. Now this is that which St. Austin tells us.* 1.58 Aut post peractum diem Sabbati, noctis initio fuerunt congregati, quae utique nox ad diem Dominicum, h. e. ad unum Sabbati pertinebat, &c. Either, saith he, they were assembled on the beginning of the night, which did immediatly follow the Sabbath day, and was to be accounted as a part of the Lords day, or first day of the week, and breaking Bread that night, as it is broken in the Sacrament of the Lords Body, continued his discourse till midnight, Ut lucescente proficisceretur Dominico die, that so he might begin his Journey, with the first dawning of the Lords day, which was then at hand. Or if they did not meet till the day it self, since it is there expressed that he preached unto them being to depart upon the morrow; we have the reason why he continued his Discourse so long, viz. because he was to leave them, Et eos sufficienter instruere cupiebat, and he desired to lesson them sufficiently, before he left them. So far St. Austin. Chuse which of these you will, and there will be but little found for sanctifying the Lords day, by St. Paul, at Troas. For if this meeting were upon Saturday night; then made S. Paul no scruple of travelling upon the Sunday: or if it were on the Sunday, and that the breaking Bread there mentioned were the ce∣lebration of the Sacrament, (which yet St. Augustine saith not in terms express, but with a sicut) yet neither that, nor the Discourse or Sermon which was joyned unto it were otherwise than occasional only, by reason of St. Pauls departure on the mor∣row after. Therefore no Sabbath, or established day of publick meeting to be hence collected.

This action of St. Paul, at Troas, is placed by our Chronologers in Anno 57. [unspec X] of our Saviours birth; and that year also did he write his first Epistle to the Corinthians: wherein amongst many other things, he gives them this direction, touching Colle∣ctions for the poorer Brethren at Hierusalem. Concerning the gathering for the Saints,* 1.59 saith he, as I have ordained in the Churches of Galatia, so do ye also. And how was that? Every first day of the week let every one of you set aside, by himself, and lay up as God hath prospered him, that there be no gatherings when I come. This some have made a principal argument, to prove the Institution of the Lords day to be Apostolical: and Apostolical though should we grant it, yet certainly it never can be proved so, from this Text of Scripture. For what hath this to do with a Lords day Duty, or how may it appear from hence, that the Lords day was ordered by the Apostles to be weekly celebrated, instead of the now antiquated Jewish Sabbath? being an intima∣tion only of St. Pauls desire, to the particular Churches of the Galatians and Corin∣thians, what he would have them do in a particular and present case. Agabus had signified by the Spirit, that there should be a great dearth over all the World:* 1.60 and there∣upon the Antiochians purposed to send relief unto the Brethren which dwelt in Judaea. It is not to be thought that they made this Collection, on the Sunday only; but sent their common bounties to them when and as often as they pleased. Collections for the poor, in themselves considered, are no Lords day Duties; no Duties proper to the day: and therefore are not here appointed to be made in the Congregation, but every man is ordered to lay up somewhat by himself, as it were in store, that when it came to a sull round sum, it might be sent away unto Hierusalem: which being but a particular case, and such a case as was to end with the occasion; can be no general rule for a perpetuity. For might it not fall out, in time, that there might be no poor,

nay, no Saints at all, in all Hierusalem; as when the Town was razed by Adrian, or after peopled by the Saracens? Surely if not before, yet then this Duty was to cease, and no Collection to be made by those of Corinth: and consequently no Lords day to be kept amongst them, because no Collection; in case Collections for the Saints, as some do gather from this place, were a sufficient argument to prove the Lords day in∣stituted by divine Authority. But let us take the Text with such observations, as have been made upon it by the Fathers.* 1.61 Ʋpon the first day of the week, i. e. as gene∣rally they conceive it, on the Lords day. And why on that? Chrysostom gives this reason of it, that so the very day might prompt them to be bountiful to their poor Brethren, as being that day whereon they had received such inestimable bounties at the hands of God, in the resurrection of our Saviour. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: as that Father hath it. What to be dene on that day? Unusquisque apud se reponat, Let every man lay by himself, saith the Apostle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He saith not, saith St. Chrysostom, let every man bring it to the Church: And why? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for fear lest some might be ashamed at the smallness of their offering: but let them lay it by, saith be, and add unto it week by week, that at my coming it may grow to a fit proportion. That there be no gathering when I come, but that the money may be ready to be sent away, immediatly upon my coming: and being thus raised up by little and little, they might not be so sensible thereos,* 1.62 as if upon his coming to them, it were to be collected all at once, and upon the sud∣den. Ʋt paulatim reservantes non una bora gravari se putent, as St. Hierom hath it. Now as it is most clear, that this makes nothing for the Lords day, or the translation of the Sabbath thereunto, by any Apostolical Precept: so is it not so clear, that this was done upon the first day of the week, but that some learned men have made doubt thereof. Calvin upon the place, takes notice how St. Chrysostom expounds the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Apostle, by primo sabbati, the first day of the week, as the English reads it: but likes it not, Cui ego non assentior, as his phrase is, conceiving rather this to be the meaning of St. Paul, that on some sabbath day or other, until his coming, every man should lay up somewhat toward the Collection. And in the second of his In∣stitutes, he affirms expresly,* 1.63 that the day destinate by St. Paul to these Collections, was the Sabbath day, The like do Victorinus, Strigelius, Hunnius, and Aretius, Prote∣stant Writers all, note upon the place. Singulis sabbatis, saith Strigelius; per singula sabbata, so Aretius; diebus sabbatorum, saith Egidius Hunnius: all rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, on the Sabbath days. More largely yet, Hemingius, who in his Comment on the place, takes it indefinitely for any day in the week, so they fixed on one. Vult enim ut quilibet certum diem, in septimana, constituat, in quo apud se seponat, quod irro∣gaturus est in pauperes. Take which you will, either of the Fathers, or the Moderns, and we shall find no Lords Day instituted by any Apostolical Mandate, no Sabbath set on foot by them upon the first day of the week, as some would have it: much less that any such Ordinance should be hence collected, out of these words of the Apostle.

Indeed it is not probable, [unspec XI] that he who so opposed himself against the old Sabbath would crect a new. This had not been to abrogate the Ceremony, but to change the day: whereas he laboured, what he could to beat down all the difference of days and times, which had been formerly observed. In his Epistle to the Galatians, writ∣ten in Anno 59,* 1.64 he lays it home unto their charge, that they observed days and months, and times, and years; and seems a little to bewail his own misfortune, and if he had bestowed his labour in vain amongst them. I know it is conceived by some, that St. Paul spake it of the observation of those days and times, that had been used a∣mong the Gentiles; and so had no relation to the Jewish Sabbath, or any difference of times observed amongst them. Saint Ambrose so conceived it, and so did St. Au∣gustine. Dies observant,* 1.65 qui dicunt crastino non est proficiscendum, &c. They observe days, who say, I will not go abroad to morrow, or begin any work upon such a day, be∣cause of some unfortunate aspect, as St. Ambrose hath it, from whom it seems, Saint Augustine learnt it, who in his 119 Epistle directly falls upon the very same expression, Eos inculpat qui dicunt, non proficiscor quia posterus dies est, aut quia luna sic fertur; vel proficiscar ut prospere cedat, quia ita se babet positio syderum, &c. The like conceit he hath in his Encheiridion, ad Laurentium, cap. 79. But whatsoever St. Ambrose did, St. Augustine lived, I am sure to correct his errour: observing very rightly that his former doctrine could not consist with St. Pauls purpose in that place, which was to beat down that esteem which the Jews had amongst them of the Mosaical Ordinances,

their New moons and Sabbaths. I shall report the place at large for the better clearing of the point. Vulgatissi••nus est Gentilium error, ut vel in agendis rebus, vel expectandis eventabus vitae ac negotiorum suorum ab Astrologis & Chaldeis notatos dies observent. This was the ground whereon he built his former errour. Then followeth the correction of it, Fortasse tamen non opus est, ut baec de Gentilium errore intelligamus, ne intentionem causae (mark that) quam ab exordio susceptam ad finem usque perducit, subito in alind temere detorquere velle vide imur; sed de his potius de quibus cavendis eum agere per totam Epistolam apparet. Nam & Judaei serviliter observant dies & menses & annos & tempora, in carnali observatione sabbati, & neomeniae, &c. But yet perhaps, saith he, it is not ne∣cessary that we should understand this of the Gentiles lest so we vary from the scope and pur∣pose of the Apostle; but rather of those men, of the avoiding of whose Doctrines he seems to treat in all this Epistle, which were the Jews: who in their carnal keeping of New-moons and Sabbaths, did observe days and years, and times, as he here objecteth. Compare this with Saint Hieroms Preface to the Galatians, and then the matter will be clear;* 1.66 that St. Paul meant not this of any Heathenish, but of the Jewish observation of days and times. So in the Epistle to the Colossians, writ in the sixtieth year after Christs Nati∣vity, he lays it positively down, that the Sabbath was now abrogated with the other Ceremonies, which were to vanish at Christs coming. Let no man judg you,* 1.67 saith the Apostle, in meat and drink, or in respect of an holy-day, or of the New moon, or of the Sabbath days, which are a shadow of things to come: but the body is of Christ. In which the Sabbath is well matched with meats and drinks, new-moons and holy days, which were all temporary Ordinances, and to go off the stage at our Saviours entrance. Now whereas some, that would be thought great sticklers for the Sabbath, conceive that this was spoken, not of the weekly moral Sabbath, as they call it, which must be per∣petual, but of the annual ceremonial Sabbaths, which they acknowledg to be abroga∣ted; this new device directly crosseth the whole current of the Ancient Fathers who do apply this Text to the weekly Sabbath. It is sufficient in this point to note the places. The Reader may peruse them, as leisore is, and look on Epiphan, lib. 1. haeres. 33. n. 11. Ambrose upon this place Hieroms Epistle ad Algas••qu. 10. Chrysost. hom. 13. in Hebr. 7. August. cont. Judaeos cap. 2. & cont. Faust. Manich. l. 16. c. 28.* 1.68 I end this list with that of Hierom, Nulius Apostoli sermo est vel per Epistolam vel praesentis, in quo non la∣boret docere antiquae legis onera deposita, & omnia illa quae in typis & imaginibus paaecessere, i. e. atium Sabbati, circumcisionis injuriam, Kalendarum, & trium per annum solennitatum reaursns, &c. gratia Evangeln subrepente, cess••sse.

There is (saith he) no Sermon of the Apostles either delivered by Epistle, or by word of mouth, wherein he labours not to prove that all the burdens of the Law are now laid away; that all those things which were before in types and figures, namely the Sabbath, Circumcision, the New moons, and the three solemn Festivals, did cease upon the Preaching of the Gospel.

And cease it did upon the Preaching of the Gospel, insensibly and by degrees, [unspec XII] as before we said; not being afterwards observed as it had been formerly, or counted any necessary part of Gods publick worship. Only some use was made thereof for the enlargement of Gods Church, by reason that the People had been accustomed to meet together on that day, for the performance of religious spiritual duties. This made it more regarded than it would have been, especially in the Eastern parts of Greece and Asia, where the Provincial Jews were somewhat thick dispersed; and being a great accession to the Gospel, could not so suddenly forsake their ancient customs. Yet so, that the first day of the week began to grow into some credit towards the ending of this Age; especially after the final desolation of Hierusalem and the Temple, which hapned Anno 72. of Christs Nativity. So that the religious observation of this day beginning in the Age of the Apostles, no doubt but with their approbation and au∣thority, and since continuing in the same respect for so many Ages, may be very well accounted amongst those Apostolical traditions, which have been universally received in the Church of God. For being it was the day which our Redeemer honoured with his Resurrection, it easily might attain unto that esteem, as to be honoured by the Christians with the publick meetings; that so they might with greater comfort pre∣serve and cherish the memorial of so great a mercy; in reference unto which, the Worlds Creation seemed not so considerable. By reason of which work wrought on it, it came in time to be entituled, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lords day;* 1.69 which attribute is first found in the Revelation, writ by Saint John about the 94th. year of our Saviours Birth. So long it was before we find the Church took notice of it by a proper name.

For I persuade my self, that had that day been destinate, at that time, to religious duties, or honoured with the name of the Lords day, when Paul Preached at Troas, or writ to the Corinthians, which as before we shewed was in the fifty-seventh, neither Saint Luke, nor the Apostle had so passed it over, and called it only the first day of the week, as they both have done. And when it had this Attribute affixed unto it, it only was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as before we said, by reason of our Saviours Resurrection per∣formed upon it; and that the Congregation might not be assembled as well on them, as on the other. For first it was not called the Lords Day exclusively, but by way of eminency, in reference to the Resurrection only, all other days being the Lords as well as this.* 1.70 Prima sabbati significat diem Dominicum, quo Dominus resurrexit, & resurgendo isti seculo subvenit, mundumque ipso die creavit qui ob excellentiam tanti miraculi propriè dies Dominica appellatur, i. e. dies Domini; quamvis omnes sunt Domini. So Bruno Herbipo∣lensis hath resolved it. And next, it was not so designed for the publick meetings of the Church, as if they might not be assembled as well on every day, as this. For as Saint Hierom hath determined,* 1.71 omnes dies aequales sunt, nee per parasceven tantum Christum crucifigi, & die Dominica resurgere, sed semper sanctum resurrectionis esse diem, & semper eum carne vesci Dominica, &c. All days are equal in themselves, as the Father tells us. Christ was not Crucified on the Friday only, nor did he rise only upon the Lords day; but that we may make every day the holy-day of his Resurrection; and every day eat his blessed Body in the Sacrament. When therefore certain days were publickly assigned by Godly men for the Assemblies of the Church, this was done only for their sakes, qui magis (seculo vacant quam Deo, who had more mind unto the World than to him that made it, and therefore either could not, or rather would not, everyday assemble in the Church of God. Upon which ground, as they made choice of this, (even in the Age of the Apostles) for one, because our Sa∣viour rose that day from amongst the dead; so chose they Friday for another, by rea∣son of our Saviours passion, and Wednesday, on the which he had been betrayed; the Sa∣turday, or ancient Sabbath being mean-while retained in the Eastern Churches. Nay, in the primitive times, excepting in the heat of persecution, they met together every day for the receiving of the Sacrament; that being fortified with that viaticum, they might with greater courage encounter death if they chanced to meet him. So that the greatest honour, which in this Age was given the first day of the week, or Sunday, is that about the close thereof they did begin to honour it with the name or title of the Lords day, and made it one of those set days, whereon the People met together for religious exercises. Which their religious exercises, when they were performed, or if the times were such, that their Assemblies were prohibited, and so none were per∣formed at all; it was not held unlawful to apply themselves unto their ordinary la∣bours, as we shall see anon in the following Ages. For whereas some have gathered from this Text of the Revelation, from S. John's being in the spirit on the Lords day, as the phrase there is; that the Lords day is wholly to be spent in spiritual exercises: that their conceit might probably have had some shew of likelihood, had it been said by the Apostle, that he had been in the spirit every Lords day. But being, as it is, a particular case, it can make no rule, unless it be that every man on the Lords day should have Dreams and Visions, and be inspired that day with the spirit of Prophecy; no more than if it had been told us upon what day Saint Paul had been rapt up into the third Heaven, every man should upon that day expect the like Celestial raptures. Add here, how it is thought by some,* 1.72 that the Lords day here mentioned is not to be interpreted of the first day of the week, as we use to take it; but of the day of his last coming, of the day of judgment, wherein all flesh shall come together to receive their sentence; which being called the Lords day too, in holy Scripture (that so the spirit may be saved in the day of the Lord, 1 Cor. 5.5.) S. John might see it, being rapt in spirit, as if come already. But touching this, we will not meddle; let them that own it, look unto it: the rather since S. John hath generally been expounded in the other sence by Aretas and Andreas Caesariensis upon the place, by Bede, de rat. temp. c. 6. and by the suffrage of the Church the best expositor of Gods Word; wherein this day, hath constantly since the time of that Apostle, been honoured with that name above other days. Which day, how it was afterwards observed, and how far different it was thought from a Sabbath day, the prosecution of this story will make clear and evident.

Notes

• * 1.1

  Luk. 16.17.
• * 1.2

  Contr. Mare. l. 2.
• * 1.3

  e. 16.
• * 1.4

  In Col. 2.16.
• * 1.5

  Luk. 4.16.
• * 1.6

  Luk. 8.1.
• * 1.7

  Joh. 5.
• * 1.8

  Hom. 23. in Numer.
• * 1.9

  Joh. 7.
• * 1.10

  Matth. 12.
• * 1.11

  Li. 1. haeres. 30. n. 32.
• * 1.12

  Luk. 6.6. Hom. de Se∣mente.
• * 1.13

  Joh. 9.
• * 1.14

  L. 1. Haeres. 30. n. 32.
• * 1.15

  Cont. Faust. l. 19. c. 9.
• * 1.16

  Lib. 1 haer. 30. n. 32.
• * 1.17

  Hom. de Semen∣te.
• * 1.18

  Hom. 3. de Pentecost.
• * 1.19

  ••p. 119.
• * 1.20

  Li. 5. c. 22.
• * 1.21

  De Sabb. & Circumcis.
• * 1.22

  Cap. 50.
• * 1.23

  Cap. 24. v. 20.
• * 1.24

  In Matth. 24.
• * 1.25

  In Matth. 24.
• * 1.26

  Qu. 4.
• * 1.27

  Hist. Eccl. l. 3. c. 5.
• * 1.28

  Orat. in sanct. Pascha.
• * 1.29

  Luke 24.13.
• * 1.30

  Acts 1.3.
• * 1.31

  John 20.26.
• * 1.32

  In Joh. l. 17. cap. 18.
• * 1.33

  John 21.3.
• * 1.34

  Emend. Temp. l. 2.
• * 1.35

  In Act. 2.
• * 1.36

  Acts 2.47.
• * 1.37

  Acts 8.
• * 1.38

  Advers. Jovini∣an. l. 2.
• * 1.39

  Acts 10.24.
• * 1.40

  In Dominieam 17. post. Trinit.
• * 1.41

  Acts 9.20.
• * 1.42

  Acts 13.14.
• * 1.43

  In Acts 13.14.
• * 1.44

  In Acts 16.13.
• * 1.45

  Lib. 1. har. 28. n. 1.
• * 1.46

  De haeres. in Cerintho.
• * 1.47

  Acts 15.1.
• * 1.48

  Acts 15.5.
• * 1.49

  Acts 16.3.
• * 1.50

  In Acts 21.23.
• * 1.51

  Concil. Tom. 1. Bin.
• * 1.52

  Acts 20.7.
• * 1.53

  In locum.
• * 1.54

  Canon 80.
• * 1.55

  In Acts 2.
• * 1.56

  In locum.
• * 1.57

  Hom. 131.
• * 1.58

  Ep. 86.
• * 1.59

  C. 16. v. 1.
• * 1.60

  Acts 11.28, 29.
• * 1.61

  In locum.
• * 1.62

  In locum.
• * 1.63

  Cap. 8. n. 33.
• * 1.64

  Cap. 4. v. 10.
• * 1.65

  In locum.
• * 1.66

  Cap. 8. n. 33.
• * 1.67

  Colos. 1.16.
• * 1.68

  Praesat in Gala. Apocal. 10.
• * 1.69

  Apotal. 10.
• * 1.70

  In Psal. 23.
• * 1.71

  In Gal. 4.
• * 1.72

  ••••omarus de •• abbat. c. 6.