places for them that doubt of it Now let us peruse the particular Testimonies 1. I begin with Ignatius though Dallaeus have said so much to prove the best Copy of him of latter date and spurious because others think otherwise and that Copy is by him thought to be written Cent. 3. who saith Let us not keep the Sabbath in a Jewish manner in sloth and idleness but after a spiritual manner not in bodily ease but in the study of the Law not eating meat drest yesterday or drinking warm drinks and walking out a limited space but in the contemplation of the works of God And after the Sabbath let every one that loveth Christ keep the Lords day Festival the Resurrection day the Queen and Empress of all daies in which our life was raised again and death was overcome by our Lord and Saviour Either these Epist. of Ignatius ad Philip. c. are genuine or spurious If genuine than note how clearly it is asserted that the Lords day was to be observed as the Queen of all daies by all that were lovers of Christ. And that the seventh day Sabbath was kept with it then and there in Asia so near the Apostles daies no wonder when it was but the honourable gradual receding from the Mosaical Ceremonies with an avoiding the scandalous hinderance of the Jews Conversion And Dr. Heylin well noteth that it was only the Eastern Churches next the Jews that for a time kept both daies but not the Western who rather turned the Sabbath to a fast But if Ignatius Ep. be spurious written Cent. 3. then as Dallaeus would prove they were written by some heretical or heterodox person And so it will be no wonder that holy dayes are pleaded for when as Dr. Heylin observeth Cerinthus and his followers in the Apostles times stood up for the Jewish Sabbath and Ceremonies and so were for both daies But it will be our Confirmation that even the Hereticks held with the universal Church for the Lords day 2. The great Controversie about the Day of Easter which spread so early through all the Churches is a full Confirmation of our matter of fact For when the Western Churches were for the Passover day the better to content the Jews saith Heylin the Eastern thought it intollerable that it should not be kept on a Lords day because that was the weekly day observed on the same account of the Resurrection The Eastern Churches never questioned their supposition of the Lords day And the Western after Victors rash excommunicating the Asian Bishops never rested till they brought them to keep it on the Lords day Pius Anicetus Victor c. prosecuting the cause 3. The Book though perished which Melito wrote of the Lords day Euseb. l. 4. c. 25. by the title may be well supposed to confirm at least the matter of fact or usage 4. All those little Councils mentioned by Heylin p. 48. held at Osroena Corinth in Gaul in Pontus in Rome prove this The Canons of them all saith Heylin being extant in Eusebius ' s time and in all which it was concluded for the Sunday But saith Heylin by this You see that the Sunday and the Sabbath were long in striving for the Victory p. 49. Answ. I see that some men can out-face the clearest light Here was no striving at all which day should be the weekly day set apart for holy worship but only whether Easter should follow the time of 〈◊〉 or be confined to the Lords day 5. Justin Martyrs Testimony is so express and so commonly cited that I need not recite the words at large Vpon the Sunday all of us assemble in the Congregation Vpon the day called Sunday all within be Cities or in the Countrey do meet together in some place where c. He proceedeth to shew the worship there performed Now 1. Here being mention of no other day no man can question but that this day was set apart for these holy assemblies in a peculiar manner as the other week dayes were not 2. This being the writing of one of the most Learned and antient of all the Christian Writers 3. And being purposely written to one of the wisest of all the Emperours as an Apologie for all the Christians 4. And being written at Rome where the matter of fact was easily known deserveth as much credit as any Christian History or Writing since the Apostles can deserve Nor hath Heylin any thing to say against it 6. The next remembred by Heylin is Dionysius Corinth who lived 175. cited out of Eusebius Hist. l. 4. c. 22. To day we keep the Holy Lords day wherein we read the Epistle you wrote to us c. Against this Heylin saith not a word 7. The next is Clemens Alexander who expresly asserteth the matter of fact that the Lords day was then kept by Christians Yea Heylin derideth him for fetching it as far as Plato Strom. l. 7. But Heylin thinks he was against keeping any dayes But he that will examine his words shall find that he speaketh only against them that would be Ceremonious observers of the day more than of the work of the day and would be religious on that day alone And therefore he saith that He that leadeth his life according to the Ordinances of the Gospel doth keep the Lords Day when he casteth away every evil thought and doing things with knowledge and understanding doth glorifie the Lord in his Resurrection This is not to speak against the Day but to shew how it ought to be sincerely kept But if he had been against it it s all one to my cause who only prove that de facto all Christian Churches kept it 8. The next witness is Tertullian who oft asserteth this to be the holy day of the Christians Church-Assemblies and holy Worship His testimony in Apolog. cap. 16. is so commonly known that I need not recite it It is the same in sense with Justin Martyrs and written in an Apology for the Christians purposely describing their custom of meeting and worshipping on the Sunday as he calls it there as Justin did And that it was not an hours work only he shews in saying that The day was kept as a day of rejoicing and then describeth the work And de Idolol c. 14. he saith that every eighth day was the Christians festival And de Coron Mil. c. 3. and oft he calleth it the Lords day and saith it was a crime to fast upon it And the work of the day described by Justin and by him Apolog. c. 39. is just the same that we desire now the day to be spent in we plead for no other But most grosly saith Heylin pag. 55. But sure it is that their assemblies held no longer than our Morning Service that they met only before noon for Justin saith that when they met they used to receive the Sacrament and that the service being done every man went again to his daily labours Answ. Is this a proof to conclude a
and the unwritten Vniversal Traditions to be somewhat lower which there was no Scripture for at all Among which the white Garment and the Milk and Honey to the Baptized and the Adoration toward the East are numbred For he that is appointed to worship on the Lords dayes standing or toward the East is supposed to know that on that day he is to worship If the Mode on that day be of Universal Tradition as a Ceremony the day is supposed to be somewhat more than of unwritten Tradition 15. I add here also though in the fourth Century because it looks back to the Institution the words of Athanasius cited by Heylin himself Homil. de Semente though Nannius question it That our Lord transferred the Sabbath to the Lords day But saith Dr. Heylin This must be understood not as if done by his Commandment but on his occasion the Resurrection of our Lord on that day being the principal Motive which did influence his Church to make choice thereof for the Assemblies For otherwise it would cross what formerly had been said by Athanasius in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Answ. It expresseth the common judgement of the Church that Christ himself made the Change by these degrees 1. Fundamentally and as an Exemplar by his own Resurrection on that day giving the first cause of it as the Creation-rest did of the seventh day 2. Secretly commanding it to his Apostles 3. Commissioning them to promulgate all his Commands 4. Sending down the Spirit on that very day 5. And by that Spirit determining them by promulgation to determine publickly of the day and settle all the Churches in long possession of it before their death That which is thus done may well be said to be done by Christ 2. And what shew of Contradiction hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this It was commanded at first that the Sabbath day should be observed in memory of the accomplishment of the World so do we celebrate the Lords day as a Memorial of the beginning of a new Creation Had not he a Creating head here that out of these words could gather that we celebrate the Lords day without a command Voluntarily One would think so should signifie the contrary But ib. pag. 8. he citeth Socrates for the same saying that The designe of the Apostles was not to busie themselves in prescribing festival daies but to instruct the people in the wayes of Godliness Answ. Socrates plainly rebuketh the busie Ceremonious arrogancy of after Ages for making new holy dayes and doth not at all mean the Lords day but saith that to make festivals that is other and more as since they did was none of the Apostles business Nor is this any thing at all to the matter of fact which none denyed 16. I will add that as another Testimony which p. 9. he citeth against it The Council at Paris An. 829. c. 50. which as he speaketh ascribeth the keeping of the Lords day to Apostolical Tradition confirmed by the Authority of the Church The words are ut creditur Apostolorum traditione immo Ecclesiae authoritate descendu c. Now I have proved that if the Apostles did it they did it by the Holy Ghost and by Authority from Christ But he citeth p. 7 8. the words of Athanasius Maximus Taurinensis and Augustine saying that We honour the Lords day for the Resurrection and because Christ rose and Aug. The Lords day was declared to Christians by the Resurrection of our Lord and from that or from him rather began to have its festivity From whence he gathereth that it was only done by the authority of the Church and not by any precept of our Saviour Answ. As if Christs Resurrection could not be the fundamental occasion and yet Christs Law the obliging cause Would any else have thus argued The Jews observed the seventh day Sabbath because the Creator rested the seventh day Therefore they had no command from God for it Woe to the Churches that have such expositors of Gods commands Or as if Christ who both Commissioned and Inspired the Apostles by the Holy Ghost to teach all his commands and settle Church Orders were not thus the chief Author of what they did by his Commission and Spirit What Church can shew the like Commission or the like Miraculous and Infallible Spirit as they had See further August de Civitat Dei l. 22. c. 30. Serm. 15. de Verb. Apostol But saith he Christ and two of his Disciples travelled on the day of his Resurrection from Jerusalem to Emaus seven miles and back again which they would not have done if it had been a Sabbath Answ. 1. They would not have done it if it had been a Jewish Sabbath of Ceremonial Rest But those that you count too precise will go as far now in Case of need to hear a Sermon And remember that they spent the time in Christs preaching and their Hearing and Conferring after of it 2. But we grant that though the Foundation was laid by Christs Resurrection yet it was not a Law fully promulgate to and understood by the Apostles till the Coming down of the Holy Ghost nor many greater matters neither who was promised and given to teach them all things c. And it is worth the noting how Heylin beginneth his Chap. 3. l. 2. The Lords day taken up by the common consent of the Church not instituted or established by any Text of Scripture or Edict of Emperour or Decree of Council save that some few Councils did reflect upon it In that which follows we shall find both Emperours and Councils very frequent in ordering things about this day and the Service of it Answ. Note Reader What could possibly besides Christ and the Holy Ghost in the Apostles be the Instituter of a day which neither Emperour nor Council instituted and yet was received by the common consent of all Churches in the World even from and in the Apostles dayes Yea as this man confesseth by their Approbation and Authority But hence forward in the fourth Century I am prevented from bringing in my most numerous witnesses by Heylins Confession that now Emperours Councils and all were for it But yet let the Reader remember 1. How few and small Records be left of the second Century and not many of the third 2. And that Historical copious Testimonies of the fourth Century that is Emperours Councils and the most pious and learned Fathers attesting that the Universal Church received it from the Apostles is not vain or a small Evidence when as the fourth Century began but 200 years after St. Johns death or within less than a year And that the first Christian Emperour finding all Christians unanimous in the possession of the day should make a Law as our Kings do for the due observing of it And that the first General Council should establish uniformity in the very Gesture of Worship on that day are strong Confirmations of the matter of fact that the
the Apostles actual settlement thereupon was the Promulgation 3. The gradual notification by the Preachers to the Churches and finally the destruction of the Jewish Policie and Temple and Priesthood were the fuller proclamation of it and the way of bringing the change that was made by Command into fuller Execution 10. The seventh day Sabbath was observed by the Apostles after the Resurrection and Ascension Act. 13. 14 15 16 42 44. 16. 13 14. And constantly Act. 17. 2. the same Greek phrase with that Luk. 14. 16. for Christ constant keeping the seventh day Sabbath as before Act. 18. 1 4. c. 10 A. 1. But withal in this time they stablished the Lords day as soon as on that day the Holy Ghost came down upon them 2. So all that while they kept other parts of the Jewish Law They scrupled yea refused a while Communion with the Gentiles as Act. 10. shews They so carryed it to the Jews that Paul made it his defence that he had not offended any thing at all either against the Law of the Jews or against the Temple Act. 25. 8. And when he Circumcised Timâ—thy purified himself shaved his head for his Vow c. Do you think that all these are duties to Believers 3. None of the Texts cited by you do prove that the Apostles kept the Sabbath at all as a Sabbath that is a day on which it was their duty to Rest But only that they Preached on that day in the Synagogues and to the people For when should they Preach to them but when they were Congregated and capable of hearing They took it for no sin to Preach on the Sabbath no more than I would do to Preach Christ on Friday which is their Sabbath to the Turks if they would hear me But Sabbatizing according to the Law was something else than Preaching 4. And it is most evident that for a long time the Christian Jews did still keep the Law of Moses And that all that the Apostles did against it then was but 1. To declare that Christ was the end of the Law and so to declare the keeping of it to be unnecessary to Salvation but not unlawful laying by the opinion of necessity 2. That the Gentile Christians should not be brought to use it because it was unnecessary For the Apostles Act. 15. do not forbid it to the Jews but only to the Gentiles who were never under it Therefore the Apostles who lived among the Jews no doubt did so far comply with them to win them as to keep the Law externally though not as a necessary thing that is not as a Law in force obliging them but as a thing yet lawful to further the Gospel And therefore no wonder if Peter went so far as to withdraw from the Gentiles when the Jews were present when even Paul the Apostle of the Gentiles who speaketh so much more than all the rest against the Law doth yet as aforesaid Circumcise Timothy shave his head purifie himself c. and as he became all things to all men so to the Jews he became a Jew But when the Jews Policie and Temple ceased the change was executively yet further made and the Jewish Christians themselves were weaned from their Law In the mean time Paul and John Rev. 2. 3. do openly rebuke the Judaizing Hereticks the Ebionites and Cerinthians and Nicolaitans and shew the perniciousness of their conceits 11. The Holy Spirit calls the seventh day and no other day the Sabbath throughout the Scriptures before and after the Death Resurrection and Ascension of the Lord Jehovah Christ Gen. 2. 2 3 4. Exod. 20. 10 c. Act. 13. 14 15 16 42 44. 16. 13 14. 17. 2. 18. 1 4. 11. A. Though it be not true that the seventh is called the Sabbath Gen. 2. and though others deny the sufficiency of your enumeration yet I grant your assertion as true And therefore am satisfied that it is the seventh day which is put down when Sabbatizing was put down and that it could be none but the seventh day which Paul meant Col. 2. 16. Let no man judge you in meaâ—s c. and Sabbaths which were Shadows of things to come For the first day is never called a Sabbath as you truly say therefore it was not put down with the Sabbath See Dr. Youngs Dies Dom. on Col. 2. 16. 12. The seventh day Sabbath was prophaned by the Church heretofore and reformed Neh. 10. 28 29 31. 13. 15 17 18 22. See Belg. Annot. on Dan. 7. 25 c. as prophesied who would change it 12. This is all granted Sacrificing also was then Prophaned and Reformed and polluted and destroyed by Antiochus And yet we are not still under the obligation of Sacrificing We are not under the Law but under Grace CHAP. III. Whether the seventh day Sabbath be part of the Law of Nature or only a Positive Law IT is but few that I have any Controversie with on this point But yet one there is who objecteth and argueth as followeth God hath put this into nature Ex. 20. 10. Thy Stranger Deut. 5. 14. The three first Chapters of Romans Particularly Chap. 2. 14 15 26 27. 3. 9. 21. 1 Cor. 11. 14. Nature hath its teachings The humane Nature in the first Adam was made and framed to the perfection of the ten words some Notions whereof are still retained even in the corrupt state of fallen man Gen. 1. 26 27. Eccl. 7. 29. Eph. 4. 20. Col. 3. 10. The Law of the seventh day Sabbath was given before the ten words were proclaimed at Sinai Exod. 16. 23. Even from the Creation Gen. 2. 2 3. Given to Adam in respect of his humane nature and in him to all the world of humane creatures Gen. 1. 14. Psalm 104. 19 Lev. 10. 23. Numb 28. 2 9 10. 'T is the 〈◊〉 word in the Original Seâ— times of Divine appointment fâ—r solemn asseâ—â—â—ing and for Gods instituted service are directed to and pointed at by those great Lights which the Creator hath set up in the Heavens Psal. 19. with Rom. 10. 4 5 6 7. 8 18 19 20. Deut. 30. 10 15. John 1. 9. Every man hath a Light and Law of Nature which he carrieth about him and is born and bred together with him These seeds of truth and light though they will not justifie in the sight of God and bring a soul throughly and safely hâ—me to glory Rom. 1. 20. Yet there are even since Adams fall those reliques and dark Letters of this holy Law of the ten words to preserve the memory of our first created dignity and for some other ends though these seeds are utterly corrupted now Titus 1. 15. Natural reason will tell men that seeing all men in all Nations do measure their Time by Weeks and their Weeks by seven dayes they should besides what of their time they offer up as due to God every day give one whole day of every Week to their Maker who
customs taken up upon reasons proper to those times and places Obj. But by the reason aforesaid you will prove the continuance of the seventh day Sabbath as grounded on the Creation rest Answ. This is anom to be answered in due place I only prove that it continued till a successive dispensation and Gods own change did put an end to it but no longer Obj. But to commemorate the Creation and praise the Creator is a Moral work and therefore ceaseth not Answ. True but that it be done on the seventh day is that which ceaseth For the same work is transferred to the Lords day and the Creator and Redeemer to be honoured together in our Commemoration For the Son is the only way to the Father who hath restored us to Peace with our Creator And as no man cometh to the Father but by the Son and as we must not now worship God as a Creator and Father never offended but as a Creator and Father reconciled by Christ so is it the appointment of Christ by the Holy Ghost that we commemorate the work of Creation now as repaired and restored by the work of Redemption on the Lords day which is now separated to these works That the Sabbath was appointed to Adam Wallaeus on the fourth Commandment cap. 3. and Rivet dissert de sab c. 1. have most copiously proved And Clem. Alex. Strom. l. 5. out of Homer Hesiod Callimachus and others proveth that the Heathens knew of it We may therefore summ up the prerogatives of the Lords day as Leo did Ep. 81. c. 1. On this day the world began on this day by Christs Resurrection Death did receive Death and Life its beginning on this day the Apostles take the trumpet of the Gospel to be preached to all Nations on this day the Holy Ghost came from the Lord to the Apostles c. See more in Athanas. de Sab. Circ August Serm. 154. de Tempore Therefore saith Isychius in Levit. l. 2. c. 9. The Church setteth apart the Lords day for holy Assemblies And in the times of Heathenish persecution when men were asked Whether they were Christians and kept the Lords dayes they answered that they were and kept the Lords day which Christians must not omit as you may see Act. Martyâ— apud Baron an 303. n. 37 38 39. They would die rather than not keep the holy assemblies and the Lords dayes For saith Ignatius After the Sabbath every lover of Christ celebrateth the Lordâ— day 〈◊〉 to or by the Lords resurrection the Queen and chief of 〈◊〉 dâ—yes as is afore cited For saith Augustine The Lords Resurrection hath promised us an eternal Day and consecrated to us the Lords day which is called the Lords and properly belongeth to the Lord Serm. 15. de Verb. Apost And saith Hilary Prâ—leg in Psalm Though the name and observance of a Sabbath was placed to the seventh day yet is it the eighth day which is also the first on which we rejoyce with the perfect festivity of the Sabbath Of the fâ—â—l keeping of the whole day and of the several Exercises in which it was spent and of the more numerous testimonies of Antiquity hereupon Dr. Yâ—ung in his Dies Dominica hath said so much with so much evidence and judgement 〈◊〉 I purposely omit abundance of such Testimonies because I will not do that which he hath already done The Learned Reader may there find unanswerable proof of the matter of fact that the Lords day was kept in the Apostles dayes and ever since as by their appointment And for the unlearned Reader I fear lest I have too much interrupted him with Citations already I only tell him in the Conclusion that If Scripture Hiâ—tory interpreted and seconded by fullest practice and History of all the Churches of Christ and by the consent of Heathens and Heretickâ— and not contradicted by any Sect in the world be to be believed then we must say that the Lords day was commonly kept by the Christians in and from the Apostles times Prop. 11. This evidence of the Churches universal constant usage is a full and sufficient proof of the matter of fact that it was a day set apart by the Apostles for holy Worship especially in the publick Church-assemblies 1. It is a full proof that such Assemblies were held on that day above others as a separated day For if it was the usage in Anno 100. in which the Apostle John dyed it must needs be the usage in the year 99. in which he wrote his Revelations where he calleth it the Lords day For all the Churches could not silently agree on a sudden to take up a new day without debate and publick notice which could not be concealed And if it was the universal usage in the dayes of Ignatius or Justin Martyr it was so also in the dayes of St. John and so before For the Churches were then so far dispersed over the world that it would have taken up much time to have had Councils and meetings or any other means for agreement on such things And it is utterly improbable that there would have been no dissenters For 1. Did no Christians in the world so neer to the Apostles daies make any scruple of superstition or of such an addition to Divine institutions 2. Was there no Countrey nor no persons whose interest would not better suit with another day or an uncertain day or at least their opinions when we find it now so hard a matter to bring men in one Countrey to be all of one opinion 3. And there was then no Magistrate to fâ—rce them to such an Union And therefore it mast be voluntary 4. And they had in the second age such Pastors as the Apostles themselves had ordained and as had conversed with them and been trained up by them and knew their mind and cannot soberly be thought likely to consent all on a sudden to such a new institution without and contrary to the Apostles sense and practice 5. Yea they had yet Ministers that had that extraordinary spirit which was given by the laying on of the Apostles hands For if the aged Apostles ordained young men it is to be supposed that most of those young men such as Timothy overlived them 6. Yea and the ordinary Christians in those times had those extraordinary gifts by the laying on of the Apostles hands as appeareth evidently in the case of Samaria Act. 8. and of the Corinthians 1 Cor. 12. 14. and of the Galathians Gal. 3. 1 2 3. And it is not to be suspected that all these inspired Ministers and people would consent to a superstitious innovation without and against the Apostles minds 2. Therefore this history is a full proof that these things were done by the consent and appointment of the Apostles For 1. As is said the inspired persons and Churches could not so suddenly be brought to forsake them universally in such a case 2. The Churches had all so high an esteem of the Apostles
33. 18. 34. 19. 〈◊〉 7. 6. 14. 26. 10. 3 Neh. 8. 2 7 9 〈…〉 10. 29 13. 3. Mal. 2. 6 7 8 9. 〈…〉 11. 13. 12. 5. 26. 36 40. 〈…〉 Luk 2. 22. 27. Joh. 1. 17 45. 7 19. 23. â—1 8. 5. 10. 34. 12. 34. â—5 25 Act. 6. 13. 13. 15 39. 15. 5 24. 21. 20 28. 22. 3 12. 23. 3 29 〈◊〉 23. Rom. 2. 12 13 14 17 18 20 23. 3. 19 20 21 28 31. 4. 13 14 15 16. 5. 13. 7. 1 2 3 4. 5 6 c. And so to the end of the New Testament which I need not fâ—rther number 7. That the seventh day Sabbath was kept by the Lord Jehovah Christ during his life Maâ—k 1. 21. 6. 2. Luk. 4 31. 6. 6. 1. 5. 13. 10. Mat. 12. 1 9. 13. 1 2. and constantly Luk. 4. 16. 17. See Christs counsel which was to come to pass about forty years after his death Mat. 24. 20. 7. 1. So Christ was Circumcised and joyned in the Synagogue Worship and held Communion with the Jewish Church and Priesthood and observed all the Law of Moses never violating any part For he was made under the Law to redeem them that were under the Law Gal. 4. 4 5. Do you think that all this is established for us 2. And his Counsel Mat. 24. 20. had respect to the Jews misery and not to their duty He therefore foretelleth their destruction because they would reject him and his Law in a perverse zeal for Moses Law And therefore intimateth that even Moses should condemn them and their misery should be increased by their zeal for his Law For their City was taken on the Sabbath day which increased their Calamity who scrupled on that day to fight or fly And can you think Christ approved of that opinion who had so oft before condemned the like about their over rigid sabbatizing Or as Dr. Hammond thinks it is liker to be spoken of a Sabbath year when the War and Famine would come together However it be it only supposeth their adherence to their Law and Sabbath but justifieth it not at all Though yet the total and full abrogation of the Jewish Law was not fully declared till at that time of the destruction of their City and Temple their policy more fully ceased 8. That after Jehovah had finished the work of Redemption Joh. 19 30. his body rested in the Grave Mat. 27. 66. and himself in Heaven Luk. 23. 42 43. as he rested when he ended the work of Creation Gen. 2. 2 4. 8. You again adde to the Word of God It is not said that he had finished the work of Redemption But only It is finished which seemeth to mean but that 1. This was the last act of his life in which he was actively to fulfill the Law and offer himself a Sacrifice for man 2. And in which all the Law and Prophets were fulfilled which foretold this Sacrifice For that it is not meant of the whole work of Redemption as finished when he spoke those words is evident 1. Because after those words he was to die 2. Because his state in death and his burial were part of his humiliation as is implyed 1 Cor. 15. 4. Joh. 17 7. Rom. 6. 4. Col. 2. 12. Isa. 53. 9. 1 Cor. 1â— 35. Act. 2. 24. 1 Cor. 15. 26. Phil. 3. 10. 2 Tim. 1. 10. Heb. 2. 14 15. 3. Because his Resurrection was his victorious act and a part of the work of mans Redemption 4. And so is his Intercession For Redemption is larger than Humiliation or Sacrifice for sin As Exod. 6 6. Luk. 24. 21. Rom. 3. 24. 8. 23. 1 Cor. 1. 30. Eph. 1. 14. Luk. 21. 28. It is the Resurrection by which we are made Righteous and receive our hope of life and victory over death and Satan Rom. 1. 4. Phil. 3. 10 11. 1 Pet. 1. 3. 3. 21. Rom. 4. 25. 2. The clean contrary therefore to your Collection is true viz. That God did indeed end the Work of his Creation on the sixth day and rested in it as finished on the seventh But Christ was so far from ending his on the sixth and resting in it on the seventh that on that day above all other he seemed conquered by men and by him that had the power of death Heb. 2. 14 and was held as Captive by the Grave so that his Disciples hopes did seem dead with him Luk. 24. 21. This State of Death being not the least if not the lowest part of his Humiliation Whence came the Churches Article that he descended into Hades 3. I did more probably before prove from Christs own words compared with his burial a casting down of the seventh day Sabbath thus That day on which the Disciples are to fast is not to be kept as a Sabbath For that is a day of Thanksgiving But on the day of Christs Burial the Disciples were to fast that is to walk heavily Which appeareth from Mark 2. 20. When the Bridegroom is taken from them then they shall fast Now though this meant not to command any one day for fasting much less the whole time of his bodily absence yet both the sense of the words themselves and the interpretation of the Event tell us that as there was no day in which he was so sadly taken from them as that Sabbath day which almost broke their hearts and hopes for the next day he was restored to them So there was no day in which they were so dejected and unlike to the Celebraters of a Gospel day of Joy or Sabbath Do you call the day of Satans power and triumph and of the Discples greatest fear and grief that ever befell them the Celebration of a Sabbath rest It had indeed somewhat like an outward Rest but so as seemed plainly to burie in his Grave the seventh day Ceremonial Sabbath And from the Reasons now pleaded it was that the Western Churches kept the seventh day as a Fast. 9. Whilest the Lord Jehovah Christ rested private believers rested according to the Commandment Luk. 23. 55 56. Mar. 15. 42. 16. 1. compared 9 A. They did indeed keep yet the Jewish Sabbath till Christs Resurrection and the coming down of the Holy Ghost And so they did the rest of the Jewish Law For they yet knew not that it was abrogated But must we do so too You may as well argue from their keeping the Sabbath before Christs Death as on that day when he was dead The change of the day was made by Degrees by three several acts or means 1. The Resurrection of Christ was the founding act which gave the Cause of changing it Like Gods finishing his works of Creation at first 2. The Inspiration of the Holy Ghost in the Apostles doth teach them and bring all things to their remembrance which Christ commanded and was the authorising means of the change And
other Festivals whatsoever it is yet greater boldness without proof to exclude the principal part from whence the rest did receive the name 3. Besides the Feasts and New Moons being here named as distinct from the Sabbath are like to include so much of the other separated dayes as will leave it still more unmeet to exclude the weekly Sabbath in the Explication of that word Sabbaths when so many Feasts are first distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incuit Grotius hic sunt Azyma dies omer scenopegia dies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obj. But the Sabbath mentioned in the Decalogue could not be included Answ. This is spoken without proof and the contrary is before proved Obj. By this you will make the Christian Sabbath also to be excluded Is not the Lords day a Sabbath Answ. I am here to speak but of the name of which I say that the common sense of the word Sabbath was a Day so appointed to Rest as that the bodily Rest of it was a primary part of its observation to be kept for it self and such the Jewish Sabbaths were Though spiritual Worship was then also commanded yet the corporal Rest was more expresly or frequently urged in the Law and this not only subordinately as an advantage to the spiritual worship but for it self as an immediate and most visible and notable part of Sabbatizing Even as other Ceremonies under the Law were commanded not only as doctrinal Types of things spiritual but as external Acts of Ceremonious operous obedience suited to the Jews Minority which is after called the yoke which they and their Fathers were unable to bear Acts 15. Whereas the Lords day is appointed but as a seasonable time subserviently to the spiritual work of the day And the bodily Rest not required as primary obedience for it self but only for the spiritual work sake and therefore no bodily labour is now unlawful but such as 〈◊〉 hinderance to the spiritual work of the day 〈◊〉 or accidentally a scandal and temptation to others whereas the breach of the outward Rest of the Jews Sabbath was a sin directly of it self without hinderance of or respect to the spiritual Worship So that the first notion and sense of a Sabbath in those dayes being in common use A day of such Ceremonial Corporal Rest as the Jewish Sabbath was the Lords day is never in Scripture called by that name but the proper name is The Lords day And the ancient Churches called it constantly by that name and never called it the Sabbath but when they spake Analogically by allusion to the Jews Sabbath even as they called the holy Table the Altar and the Bread and Wine the Sacrifice Therefore it is plain that Paul is to be understood of all proper Sabbaths and not of the Lords day which was then and long after distinguished from the Sabbath And this Ceremonial Sabbatizing of the Jews was so strict that the Ceremonicusness made them the scorn of the Heathens as appeareth by the derisions of Horat. li. 1. sat 9. Persius sat 5. Juvenal sat 6. Martial lib. 4. and others whereas they derided not the Christians for the Ceremonious Rest but for their Worship on that day The Lords day being not called a Sabbath in the old sense then only in use but distinguished from the Sabbath cannot be meant by the Apostle in his exclusion of the Sabbath Obj. But the Apostles then met in the Synagogues with the Jews on the Sabbaths Therefore it is not those dayes that he meaneth here Col. 2. 16. Answ 1. You might as well say that therefore he is not for the cessation of the Jewish manner of Worship or Communion with them in it because he met with them 2. And you may as well say that he was for the continuance of Circumcision and Purification because he purified himself and circumcised Timothy 3. Or that he was for the continuance of their other Feasts in which also he refused not to joyn with them 4. But Paul did not keep their Sabbaths formally as Sabbaths but only take the advantage of their Assemblies to teach them and convince them and to keep an interest in them And not scandalize them by an unseasonable violation and contradiction 5. And you must note also that the Text saith not Observe not Sabbath dayes but Let no man judge you that is Let none take it for your sin that you observe them not nor do you receive any such Doctrine of the necessity of keeping the Law of Moses The case seemeth like that of things strangled and blood which were to be forborn among the Jews while they were offensive and the use of them hindred their conversion Obj. But the ancient Christians did observe both dayes Answ. 1. In the first Ages they did as the Apostles did that is 1. They observed no day strictly as a Sabbath in the notion then in use 2. They observed the Lords day as a day set apart by the Holy Ghost for Christian Worship 3. They so far observed the Jews Sabbath materialy as to avoid their scandal and to take opportunity to win them 2. But those that lived far from all Jews and those that lived after the Law was sufficiently taken down did keep but one day even the Lords day as separated to holy uses except some Christians who differed from the rest as the followers of Papias did in the Millenary point 3. And note that even these dissenters did still make no question of keeping the Lords day which sheweth that it was on foot from the times of the Apostles 〈◊〉 whoever it was and whenever he wrote saith that After the Sabbath we keep the Lords day And Pseudo-Clemens Can. 33. saith Servants work five dayes but on the Sabbath and Lords day they keep holy day in the Church for the Doctrine or Learning of Godliness The Text of Gal. 4. 10. is of the same sense with Col. 2. 16. against the Jews Sabbath and therefore needeth no other defence And I would have you consider whether as Christs Resurrection was the foundation of the Lords day so Christs lying dead and buried in a Grave on the seventh day Sabbath was not a fundamental abrogation of it I say not the Actual and plenary abrogation For it was the Command of Christ by his Word Spirit or both to the Apostles before proved which fully made the change But as the Resurrection was the Ground of the new day so his Burial seemeth to intimate that the day with all the Jewish Law which it was the symbolical profession of lay dead and buried with him Sure I am that he saith when the Bridegroom is taken from them then shall they fast and mourn but he was most notably taken from them when he lay dead in the Grave And if they must fast and mourn that day they could not keep it as a Sabbath which was a day of joy Therefore as by death he overcame him that had the power of death Heb. 2. 14. and
IX And when we think it unlawful to joyne in the positive Celebration of unlawful dayes as the Mahometan Sabbath yet it may become a duty for the civil peace and our own safety to obey the Magistrate in forbearing open opposition or contempt or working upon that day And so Paul justifieth himself against the Jews accusations that they found him not in the Temple disputing with any man nor raising up the people nor in the Synagogues nor in the City Act. 24. 12. unless it be when we have a special call to reprove the errour which we forbear complying with X. It is long agoe decided by the Holy Ghost Rom. 14. 15. that we must not be contentious contemptuous nor censorious against one another about things of no greater moment than the Jewish dayes were though some observed them without just cause Because the Kingdom of God consisteth not in Meats and Drinks and Daies but in righteousness and peaceableness and joy in the Holy Ghost And he that in these things serveth Christ is acceptable to God and received by him and approved of wise men and should be received to Communion with them Rom. 14. 17 18. 15. 7. We must therefore follow after the things that make for peace and things wherewith one may edifie another Rom. 14. 19. XI The Controversie whether it be lawful to separate an Anniversary day for the Commemoration of Christs Nativity Circumcision and such like things which were equally existent in thâ— Apostles dayes and the reason for observing them equal with following times and so the Apostles had the same reason to have appointed such dayes had they thought it best as we have I acknowledge too hard for me to determine not being able to prove it lawful I cannot own and justifie it And not seeing a plain prohibition I will not condemn it nor be guilty of unpeaceable opposing Church Customes or Authority in it but behave my self as a peaceable doubter XII But that no earthly power may appoint a weekly day in commemoration of any part of our Redemption besides the Lords day and so make another separated weekly stated Holy day I think plainly unlawful Because it is a doing the same thing for one day which God hath done already by another And so seemeth to me 1. An usurpation of a power not given and 2. An accusation of Christ and the Holy Ghost as if he had not done his work sufficiently but man must come after and do it better But especially if such or any day or Ceremony be by an universal Law imposed on the Universal Church it is arrogant usurpation of the Divine Authority there being no Vicarious Head or Monarch under Christ of all the World or all the Church nor any Universal Governour who may exercise such Legislation whether personal or Collective The same I may say of any that would presume to abrogate the Lords day And so much shall suffice in great haste of this subject And to thee O most Glorious and Gracious Creatour and Redeemer I humbly return my unfeigned thanks for the unspeakable mercies which I have received on thy day And much more for so great a Mercy to all thy Churches and the World And craving the pardon among the rest of the sins which I have committed on thy Day I beseech thee to continue this exceeding mercy to thy Churches and to Me and restore me and other of thy Servants to the priviledges and comforts of this Day which we have forfeited and lost And let me serve thee in the Life and Light and Love of thy Spirit in these thy Holy Dayes on Earth till I be prepared for and received to the Everlasting Rest in Heavenly Glory Amen Octob. 11. 1670. FINIS AN APPENDIX For further Confirmation of Gods own Separation of the Lords day and Disproving the Continuation of the Jewish Seventh day Sabbath Written since the Treatise went to the Press upon the Invitations of some latter Objections Heb. 7. 12. For the Priesthood being changed there is made of necessity a change also of the Law 2 Cor. 3. 7 11. But if the Ministâ—ation of Death in Letters Engraven in Stones was glorious c. If that which was done away was glorious much more that which remaineth is glorious Act. 15. 28. It seemed good to the Holy Ghost and to us to lay upon you no greater Buâ—den than these necessary things Col. 2. 16. Let no man judge you in Mat or in Drink or in respect of an Holy day or of the New Moon or of the Sabbath which are a shadow of things to come but the Body is of Christ. LONDON Printed for Nevil Simmons at the three Crowns near Holborn Conduit 1671. CHAP. I. An Answer to certain Objections against the Lords Day THough they are answered before the Reader must pardon me if upon the particular urgencies of some Objectors I again make answer to these that follow Obj. Act. 20. 7. The first day 〈◊〉 the Week Gr. one of the Sabbaths That 〈◊〉 breaking of Bread there was common Eating â—mpare the like greek phrase Act. 27. 35. â— 42. see Esa. 58. 7. However it was but an â—ample of Preaching and breaking Bread upon a â—ecial occasion Answ. 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signiâ—â—â—th on the first day of the week the Generality 〈◊〉 the ancients both Greek and Latine agree â—hose testimony about the sense of a word is the â—st Dictionary and evidence that we can expect â—nd the same phrase used of the Day of Christs â—surrection by the Evangelists proveth it â—hough I am sorry to hear of one that denyeth â—at also and asserteth that Christ rose on the second day morning because else he could not as Jonah be three dayes and nights buried But I am not so proud as to think my self capable of convincing that man in such a matter of fact who will not believe the historical witness of the whole Church of Christ and expecteth to be believed against them all at â—uch a distance in the end of the World 2. There is no doubt but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaking of Bread was both a Common and a Sacred action And the phrase is to be interpreted by the context to know when it signifieth the common and when the Sacred In Act. 27. 35. the context teacheth us to interpret iâ— of common eating But that it doth not so Act. 2. 42 46. or Act. 20. is plain to him that considereth 1. That it was then usual to communicate Sacramentally in all their Church Assemblies 2. That these mentioned were Church-assemblies the Church being met purposely for Sacred works Yet it is to be remembred that the Love feasts did usually concurr in the beginning with the Sacrament and the name might be used with respect to both 3. That it was not a meer occasional meeting is apparent to the unprejudiced 1. Because they stayed at â—roas seven dayes v. 6. and in all the seven make no mention of this
part of the Mosaical Covenant And if the Form cease which denominateth the Being and denomination ceaseeth and all the parts as parts of that which ceaseth So that if the Covenant of Works made with the Jews cease which Camero calleth a third or middle Covenant and several men do variously denominate but the Scripture calleth the old or former Covenant or Testament or Disposition then all the Law as part of that Covenant ceaseth And that is as much as to say also that it ceaseth as meerly Mosaical or Political to the Jews And then the Argument is vain This or that word was written in the Tables of Stone Therefore it is of perpetual obligation For as it was written in Stone it was Mosaical and is done away and under the New Covenant all that is Natural and Continued shall by the Spirit be written upon the Heart whence sin at first did obliterate it 7. That as the Rest of God in the Creation is described by a Cessation from his work with a complacency in the goodness of it but Christs Rest is described more by Vital Activity and Operation than by Cessation from work even his Triumphant Resurrection as the Conquest of Death and beginning of a New Life so I think the Old Sabbath is more described by such Corporeal Rest or Cessation from work which was partly Ceremonial or a signifying shadow and that the word Sabbath is never used in the Scripture but for such a day of Ceremonial Rest though including holy Worship But that the Lords day and its due observation is more described by spiritual Activity and Operation in the spiritual Resurrection of the soul and its new Life to God And that the Bodily Rest is no longer Ceremonial or shadowy but fitted to the promoting and subserving of the spiritual Activity and Complacency in God and holy exercises of the mind as the body it self is to the service of the soul. 8. That I am not ignorant that many of the English Divines long ago expound Matth. 24. 20. of the Christian Sabbath and Col. 2. 16. as exclusive of the Jewish Weekly Sabbath But so do not most Expositors for which I think they give very good reasons which I will not stand here to repeat 9. That I intended not a full and elaborate Treatise of the Lords Day but a brief Explication of that Method of proof which I conceive most easie and convincing and fittest for the use of doubting Christians who are many of them lost in doubts in the multitude and obscurity of arguments from the Old Testament when I think that the speedy and satisfactory dispatch of the Controversie is best made by a plain proof of the Institution of Christ by the Holy Ghost in the Apostles which I thought to have shewed in two or three Sheets but that the necessity of producing some evidence of the fact and answering other mens Objections drew it out to greater length And my method required me to say more of the practice of Antiquity than some other mens But again I must give notice that Dr. T. Ysoungs Dies Dominica is the Book which I agree with in the Method and Middle way of determining this Controversie and which I take to be the strongest written of it And that I omit most which he hath as taking mine but as an Appendix to his and desire him that will write against mine to answer both together or else I shall suppose his work to be undone ERRATA PAge 19 Line 23 and 24 for there put theâ— p 21 l 20 Bloâ—t out of the Conclusion p 30 l 10 for Pentecost r Passovâ—â— p 35 l. 4 r Canon Council Trul. p 181 l 13 r George Walker And in my Defence of the Principles of Love the Errata being not gathered the Reader is desired Part 2. page 92 line 3 for the Verb to read the Word FINIS * * I speak only de facto how the Antients used these words
as he nailed the hand-writing of Ordinances to his Cross so he buried the Sabbath in his Grave by lying buried on that day And therefore the Western Churches who had fewer Jews among them did fast on the Sabbath day to shew the change that Christs burial intimated Though the Eastern Churches did not lest they should offend the Jews And that the ancient Christians were not for sabbatizing on the seventh day is visible in the writings of most save the Eastern ones before mentioned Tertull. cont Marcion li. 1. cap. 20. Chrysost. Theodoret Primasius c. on Gal. 4. expound that Text as that by Dayes is meant the Jewish Sabbath and by Moneths the New Moons c. Cyprian 59. Epist. ad Hidum saith that the eighth day is to Christians what the Sabbath was to the Jews and calleth the Sabbath the Image of the Lords day Athanasius de Sab. Circumcis is full and plain on it See Tertullian Advers Judae c. 4. Ambros. in Eph. 2. August Ep. 118. Châ—ysâ—st in Gal. 1. Hâ—m 12. ad pop Hilary before cited Prolog in Psalm Origen Hom. 23. in Num. Item Tertull. de Idol c. 14. Epipban l. 1. num 30. noting the Nazaraei and Ebionaei Hereticks that they kept the Jews Sabbath In a word The Council of Laodiâ—aea doth Anathematize them that did Judaize by forbearing their Labours on the Sabbath or seventh day And as Sozomen tells us that at Alexandria and Rome they used no Assemblies on the Sabbath so where they did in most Churches they communicated not in the Sacrament Yea that Ignatius himself true or false who saith as aforecited After the Sabbath let every lover of Christ celebrate the Lords day doth yet in the same Epistle ad Magnes before say Old things are passed away behold all things are made new For if we yet live after the Jewish Law and the Circumcision of the flesh we deny that we have received Grace Let us not therefore keep the Sabbath or sabbatize Jewishly as delighting in Idleness or Rest from labour For be that will not labour let him not eat In the sweat if thy brows thou shalt cat thy bread I confess I take the cited Texts to have been added since the body of the Epistle was written but though the Writer favour of the Eastern custom yet he sheweth they did not sabbatize on the account of the fourth Commandment or supposed continuation of the Jewish Sabbath as a Sabbath For bodily labour was strictly forbidden in the fourth Commandment Dionysius Alexandr hath an Epistle to Basilides a Bishop on the Question When the Sabbath Fast must end and the observation of the Lords day begin Biblioth Patr. Graec. Lat. Vol. 1. p. 306. In which he is against them that end their Fast too soon And plainly intimateth that the seventh day was to be kept but as a preparatory Fast being the day that Christ lay in the grave and not as a Sabbath or as the Lords day I cite not any of these as a humane authority to be set against the authority of the fourth Commandment But as the certain History of the change of the day which the Apostles made Qu. How far then is the fourth Commandment Moral you seem to subvert the old foundation which most others build the Lords day upon Answ. Let us not entangle our selves with the ambiguities of the word Moral which most properly signifieth Ethical as distinct from Physical c. By Moral here is meant that which is on what ground soever of perpetual or continued obligation And so it is all one as to ask how far it is still obligatory or in force To which I answer 1. It is a part of the Law of Nature that God be solemnly worshipped in families and in holy assemblies 2. It is a part of the Law of Nature that where greater things do not forbid it a stated time be appointed for this service and that it be not left at Randome to every mans will 3. It is of the Law of Nature that where greater matters do not hinder it this day be one and the same in the same Countreys yea if it may be through the world 4. It is of the Law of Nature that this day be not so rarely as to hinder the ends of the day nor yet so frequently as to deprive us of opportunity for our necessary corporal labour 5. It is of the Law of Nature that the holy duties of this day be nâ—t hindered by any corporal work or fleshly pleasure or any unnecessary thing which contradiâ—teth the holy ends of the day 6. It is of the Law of Nature that Rulers and in special Masters of families do take care that their inferiours thus observe it In all these points the fourth Commandment being but a transcript of the Law of Nature which we can yet prove from the nature of the reason of the thing the matter of it continueth not as Jewish but as Natural 7. Besides all this when no man of himself could tell whether one day in six or seven or eight were his duty to observe God hath come in and 1. By Doctrine or History told us that he made the world in six dayes and rested the seventh 2. By Law and bath commanded one day in seven to the Jews by which he hath made known consequentialâ—y to all men that one day in seven is the fittest proportion of time And the case being thus determined by God by a Law to others doth consequentially become a Law to us because it is the determination of Divine Wisdom unless it were done upon some reasons in which their condition differeth from ours And thus the Doctrine and Reasons of an abrogated Law continuing may induce on us an obligation to duty And in this sense the fourth Commandment may be said still to bind us to one day in seven But in two points the obligation even as to the Matter ceaseth 1. We are not bound to the seventh day because God our Redeemer who is Lord of the Sabbath hath made a change 2. We are not bound to a Sabbath in the old notion that is to a day of Ceremonial Rest for it self required but to a day to be spent in Evangelical Worship And though I am not of their mind who say that the seventh day is not commanded in the fourth Commandment but a Sabbath only yet I think that it is evident in the words that the Ratio Sabbati and the Ratio diei septimi are distinguishable And that the Sabbath as a Sabbath is first in the precept and the particular day is there but secondarily and so mutably as if God had said I will have a particular day set apart for a holy Rest and for my Worship And that day shall be one in seven and the seventh also on which I rested from my works And thus I have said as much as I think needful to satisfie the considerate about the day Again professing 1. That I believe that