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
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
work to do than to search our hearts and lament our sins and beg for mercy and learn Gods Word and treat with our Redeemer about the saving of our souls and to prepare for death and judgement surely it should challenge all our faculties and tell us that voluntary diversions do too much savour of impiety and contempt It is the great mercy of God that we have leave to lay by these clogs and impediments of the soul and to seek his face with greater freedom than the incumbrances of our week day labours will allow us No slave can be so glad of a Sabbaths ease from his sorest toil and basest drudgery as a believer should be to be released from his earthly thoughts and business that he may freely entirely and delightfully converse with God III. The Lords day must not be spent in tempting diverting unnecessary recreations or pleasures of the flesh 1. For these are as great an impediment to the holy employment of the soul as worldly labours if not much more It is easier for a man to be exercised in heavenly cogitations at the Plow or Cart or other such labours of his place and Calling than at Bowls or Hunting or Cards or Dice or Stage-playes or Races or Dancing or Bear-baitings or Cock-fights or any such sensual sports I need no proof of this to any man that hath himself any experience of the holy employments of a believing soul or that ever knew what it was to spend one Day of the Lord aright And no proof will suffice them that have no experience because they know not effectually what it is that they talk of 2. We find that even on other daies the worst men are most addicted to these sports and are the greatest pleaders for them and that the more they use them the worse they grow yea that the times of using them are frequently the times of the eruption of many heynous sins I have lived in my Youth in many places where sometimes Shews or uncouth Spectacles have been their sports at certain seasons of the year and sometimes Morrice-dancings and sometimes Stage-playes and sometimes Wakes and Revels And all men observed that these were the times of the most flagitious crimes and that there was then more drunkenness more fighting more horrid Oathes and Curses uttered than in many weeks at other times Then it was that the enraged sensualists did act the part of furious Devils in scorning and reviling all that were soberer and better than themselves and railing at those that minded God and their everlasting state as Precisians Puritans and Hypocrites Then it was that they were ready in their fury if they durst to assault the very persons and houses of them that would not do as they did Whatever is done in such Crowdes and Tumults is done with the impetuosity of rage and passion and with the greatest audacity and the violation of all Laws and regulating restraints As many waters make a furious stream and great fires where much fuel is conjunct do disdain restraint and quickly devour all before them so is it with the raging folly of Youth when voluptuous persons once get together and their lusts take fire and they fall into a torrent of profuse sensuality Yea those that at other times are sober and when they come home do seem of another mind yet do as the rest when they are among them and seem as bad and furious as they As we see among the London Apprentices on the day called Goodtides Tuesday or May day when they once get out together and are in motion they seem all alike and those that are most sober and timerous alone in the rowt are heightened to the audacity of the rest And as in an Army the sight of the multitude and the noise of Drums and Guns puts valour into the fearful and they will go on with others that else would run away from a proportionable single combate and danger And as Boyes at School that fear to offend singly yet fear not to barr out their Master in a combination when all concurr so all seem wicked in a crowd and rowt of wicked persons And sensuality and licentiousness is not the smallest part of wickedness O how unfit is Youth in such a Crowd to think of God or Eternity or Death or to hear the sober warnings of a Preacher in comparison of what the same persons be when they are at Church and Congregated purposely to hear Gods Word Go among them and try them then with any grave and wholesome Counsel Ask them whether they are penitent Converts and whether they are prepared for another world Try what answer they will give you and whether they will not deride you more than at another time I would those that write and plead for this under the name of harmless recreations would go amongst them sometimes with sober Counsel and learn to be wise by their own experience that their errours might not be of such pernicious consequence to mens souls as it hath been Reason it self hath no place or audience in the noise of youthful furious lusts They will laugh at Reason as well as at Scripture and scorn sobriety as well though not so much as holiness If even in the meetings of grave persons it have ever been observed that individual persons are apt to be carryed by the stream and otherwise than their talk importeth at other times when they are single what wonder if it be so in evil with unbridled youth If you say that the Law forbiddeth rowts and riots and it is no such unruly assemblies that we defend Answ. Disclaim not the name only while you defend the thing Be not like them that say We perswade men to voluntary untruths but not to lying to break their Vows and Oathes in lawful matters but not to perjury to kill those that anger them but not to murder to take other mens goods by force but not to robbery c. Is not a Wakes and Revels and Morrice-Dances and Dancing-assemblies and Spectacles and Stage playes and the like such a concourse as I am speaking of Do you limit Dancers and Players to any numbers I speak not of the Laws I am too much unacquainted with them If they say that above four meeting to Dance or Drink on the Lords day shall be accounted a Conventicle or unlawful Assembly it is more than ever I heard of But I am speaking of the common practice of the contrary and of those that ordinarily defend it and labour to bring both Godly Ministers and sober people under the scorn of foolish preciseness and superstition because they would hinder the sin and ruine of the people If you will allow them to assemble for their Dancings Shews and Sports you will encourage them to break the Laws both of God and Man though you pretend never so much care that they be observed You may as well allow them to be Drunk and when you have done forbid them to break Gods Laws and
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 Law which was written in Stone Nothing but partial violence can evade the force of this Text. So Heb. 7. 11 12. Vnder it the Levitical Priesthood the people received the Law And the Priesthood being changed there is made of necessity a change also of the Law 18. For there is verily a disanulling of the Commandment going before for the weakness and unprofitableness thereof For the Law made nothing perfect but the bringing in of a better hope 22. By so much was Jesus made a surety of a better Testament In all this it is plain that it is the whole frame of the Mosaical Law that is changed and the New Testament set up in its stead Heb. 9. 18 19. Neither was the first Dedicated without blood For when Moses had spoken every precept to all the people according to the Law c. Here the Law which is before said to be changed is said to contain Every Precept And Eph. 2. 15. It is the Law of Commandments contained in Ordinances which Christ abolished in his flesh which cannot be exclusive of the chief part of that Law Obj. This is the Doctrine of the Antinomians that the Law is abrogated even the Moral Law Ans. It is the Doctrine of the true Antinomians that we are under no Divine Law neither of Nature nor of Christ But it is the Doctrine of Paul and all Christians that the Jewish Mosaical Law as such is abolished Obj. But do not all Divines say that the Moral Law is of perpetual obligation Ans. Yes Because it is Gods Law of Nature and also the Law of Christ. Obj. But do not most say that the Decalogue written in stone is the Moral Law and of perpetual obligation Answ. Yes for by the word Moral they mean Natural and so take Moral not in the large sense as it signifieth a Law de moribus as all Laws are whatsoever but in a narrower sense as signifying that which by Nature is of Vniversal and perpetual obligation So that they mean not that it is perpetual as it is Moses Law and written in Stone formally but as it is Moral that is Natural And they mean that Materially the Decalogue containeth the same Law which is the Law of Nature and therefore is materially still in force But they still except certain points and circumstances in it as the prefatory reason I am the Lord that brought thee out of the Land of Aegypt c. And especially this of the seventh day Sabbath Q 1. How far then are we bound by the Decalogue Answ. 1. As it is the Law of Nature 2. As it is owned by Christ and made part of his Law Therefore no more of it bindeth directly than we can prove to be either the Law of Nature or the Law of Christ. 3. As it was once a Law of God to the Jews and was given them upon aâ— reason common to them with us or all mankind we must still judge that it was once a Divine determination of what is most meet and an exposition of a Law of Nature and therefore consequentially and as that which intimateth by what God once commanded what we should take for his will and is most meet it obligeth still And so when the Law of Nature forbiddeth Incest or too near marriages and God once told the Jews what degrees were to be accounted too near this being once a Law to them directly is a Doctrine and Exposition of the Law of Nature still to us and so is consequentially a Law by parity of reason And so we shall shew anon that it is by the fourth Commandment IV. The Law of Christ bindeth us not to the observation of the seventh day Sabbath Proved 1. Because it is proved that Christ abrogated Moses Law as such and it is no where proved that he reassumed this as a part of his own Law For it is no part of the Law of Nature as is proved which we confess now to be part of his Law Object Christ saith that he came not to destroy the Law and Prophets but to fulfill them and that a jot or tittle shall not pass till all be fulfilled Answ. He is the end of the Law for righteousness to every one that believeth Rom. 10. 4. The Law was a Schoolmaster to bring us to Christ Gal. 3. 24. He hath therefore fulfilled the Law according to his word by his incarnation life death and resurrection It is past away but not unfulfilled And fulfilling it is not destroying it The ends of it are all attained by him 2. And though having attained its end it ceaseth formally as Moses Law yet materially all that is of natural obligation continueth under another form that is as part of his perfect Law Therefore as our childish knowledge is said as knowledge to be increased and not done away when we come to maturity but as childish to be done away so the Mosaical Jewish Law as Gods Law in general is perfected by the cessation of the parts which were fitted to the state of bondage and by addition of more perfect parts The natural part of it is made a part of a better Covenant or frame But yet as Mosaical and imperfect it is abolished Briefly this much sufficeth for the answer of all the allegations by which any would prove the continuation of Moses Law or any part of it formally as such I only add That all Moses Law even the Decalogue was Political even Gods Law for the Government of that particular Theocrcratical Policy as a Political body Therefore when the Kingdom or Policy ceased the Law as Political could not continue 2. It is proved that Christ by his Spirit in his Apostles did institute another day And seeing the Spirit was given them to bring his words to remembrance and to enable them to teach the Churches all things whatsoever he commanded them it is most probable that this was at first one of Christs own personal Precepts 3. And to put all out of doubt that neither the Law of Nature nor any Positive Law to Adam Noah or Moses or by Christ doth oblige us to the seventh day Sabbath it is expresly repealed by the Holy Ghost Col. 2. 16. Let no man therefore judge you in meats or in drink or in respect of an Holy day or Feast or of the New Moon or of the Sabbaths which are a shadow of things to came but the body is of Christ. I know many of late say that by Sabbaths here is not meant the weekly Sabbath but only other Holy dayes as Monethly or Jubilee rests But 1. This is to limit without any proof from the word of God When God speaks of Sabbaths in general without exception what is man that he should put in exceptions without any proof of Authority from God By such boldness we may pervert all his Laws Read Dr. Young upon this Text. 2. Yea when it was the weekly Sabbath which then was principally known by the Name of a Sabbath above all