Iohn 12.26 1 Iohn 2.6 5. The Apostle Paul kept it and other Christians Acts 13.14 15 16 37 42 43 44 chap. 16.13 14. chap. 17.2 and we are to imitate them 2 Cor. 11.1 Phil. 3.17 Heb. 6.12 Blessed is the man that doth this and the sonne of man which layeth hold on it and keepeth the Sabbath from polluting of it Isay 56.3 4 5 6. CHAP. V. Severall Authors produced which affirme the Church changed the Sabbath and why they did it 2. Three Reasons given to manifest when it was done 3. Answers given to severall texts of Scripture urged to prove the first day of the weeke to be of a divine Institution 4. Four Reasons given to manifest it is not of a divine Institution EVident it is that in some tract of time after the death of the Apostles the Romish Church layd aside the duty of the seventh day-Sabbath and observed the first day of the weeke instead of it Of this Socrates gives us notice lib. 5. chap. 21. Where speaking of Customes he saith Though in manner all Christian Churches throughout the whole world doe celebrate and receive the holy misteries every Sabbath day after other Yet the people inhabiting Alexandria and Rome of an old tradition doth not use it The Aegyptians adjoyning to Alexandria together with the Inhabitants of Thebaes use to celebrate on the Sunday c. 2. Mr. Brabourn in the defence of the Sabbath against the ten Ministers page 481 declares out of the Centuries Centure 4. chap. 6. page 477. layeth it down thus There was no Ecclesiasticall or Church Assemblies at Rome as there was at other Churches c. 3. Iustin Martyr living in Rome in the yeare 150. Apol. 2. saith Vpon the Sunday all of us assemble in the Congregation c. See Dr. Hylyn on the Sabbath part 2 chap. 2 sect 6. 4. Athenasius saith The observation of the Lords day was taken up by a voluntary usage in the Church as Dr. Hylyn in his history on the Sabbath declareth part 2. chap 1. Sect. 3. page 8. 5. Mr. Perkins on Gal 4. verse 10. speaking of the superstition of the popish Church in observation of holy dayes saith First besides the Lords day they appointed many other Sabbaths c 6. Mr. Calvin in his Institutions lib. 2. chap 8. sect 33. saith The old Fathers not without choyce of their owne put in place of the Sabbath the day we call Sunday c. And a little after exhorteth us to follow the order by the Church apointed c. 7. Bullenger in his Book of godly Sermons page 140. saith They of the Primitive Church did change the Sabbath day least peradventure they should have seemed to imitate the Jewes and still to have retained their orders and ceremonie and made their assemblies and holy meetings on the first day of Sabbaths to wit the first day of the weeke called Sunday 8. John Frith Declare Bapt. page 96 saith Our Fathers which were in the beginning of the Church did abrogate the Sabbath to the intent that Christians might have an example of Christian Liberty and that they might know that neither the keeping of the Sabbath nor any other day is necessary That a day should be reserved in that the people might come together to heare the Word of God they ordained instead of the Sabbath which was Saturdy the next day following and although they might have kept Saturday with the Jewes as a thing indifferent yet did they much better to over set the day to a perpetuall memory that we are free and not bound to any day but that we may doe any worke to the pleasure of God and the profit of our Neighbour c. See Dr. White on the Sabbath page 5. 9. Mr. Tindals answer to Dr. Moore chap. 25. thus saith We be Lords over the Sabbath and may change it to munday or any other day as we see need or may make every tenth day holy day if we see cause why we may make two every weeke if it were expedient and one not enough to teach the people Neither was there any cause to change it from the Saturday then to put difference between us and the Jewes least we should become servants to the day after their superstition As Dr. White hath it Ibid. page 5. 10. Vrsinus on the Catti part 3. page 989. saith The Apostolicall Church to distinguish its selfe from the Jewish Synagogue c. Hath on good reason made choyce of the first day c. 11. Dr. Willet in his Comment on Exod. chap. 20. page 360. saith The Apostolique Church changed the holy day of rest from the seventh day to the first which is the Lords day in remembrance of our redemption by Christ 12. Dr. White on the Sabbath page 109. thus saith Although the Sunday or Lords day in the time of the Law was an ordinary working-day yet in the time under the Gospel the same is an holy day by a perpetuall Ordinance of the Catholique Church And in pag. 212 he saith It is apparent that Christian people made the Lords day of every week an ordinary Holy-day c. See also Dr. Prideaux on the Sabbath pag. 24. Sect. 6. I hasten and shall take further occasion to manifest by larger Testimonies that the first day of the weeke is not of a Divine Institution but an Ordinance of the Church But first I will briefly describe the time when it was done as near as I can I confesse I have not met with any Author which hath pointed out the time except Mr. Brabourne who in defence of the Sabbath pag. 485. speaking of the Counsell held at Laodicea Anno 364. he saith now the Sabbath began to be rejected and the Lords day to be set up as the sole Sabbath without any other Now saith he the Lords day must forsooth be preferred above the Sabbath c. Mr. Perkins in his Exposition on the Revelation Chap. 1. vers 10. moveth a question to know who changed the Jewish Sabbath and then his answer is thus It is commonly thought saith he the Jewish Sabbath was changed into the Lords day by Christian Emperours long after the Ascension of Christ c. I doe not much dissent from these mens apprehensions for there is much truth no doubt in both their expressions yet I am not fully of of their opinions for indeed I conceive it was first contrived yea and concluded on inclusively though not expressed in the first Nicen Counsell Anno 326. or thereabout and my Reasons are three The first Reason is because before that Counsell there was not any Law which commanded Christians to keep the first day of the week in performance of Religious worship neither before that time were Christians commanded to forbear labour on the Lords day But this was done by the Emperour Constantine his Edict after the Counsell was dissolved Eusebius in the life of Constant Lib. 4. Chap. 18.19 The second Reason is because after that Counsell was dissolved Constantine sent
the Apostle reasoned against those Corinthians which denied the resurrection of the dead 1 Cor. 13.14 15 16 17 18. CHAP. II. Manifesteth 12 Absurdities which doe follow upon the Doctrine or Assertion that the Fourth Commandement or any part thereof is abrogated which are not suitable with Godlinesse or with the holinesse truth or integrity of the Decalogue THe First Absurditie which doth follow on the Doctrine that the Fourth Commandement is abrogated or part thereof is to affirme consequently that there are but 9 Commandements in the morall Law which expresly speaketh to us in requiring duties of us contrary to Exod 20. Deut. 4.13 Secondly It is to affirme that Gods Law of the ten Commandements are not perpetually morall the fourth standeth as a Cifer Thirdly All the duties commanded in the decalogue appertaineth not to us Fourthly God never intended that we should walke in the obedience thereof Fiftly Jesus Christ nor his Apostles never taught us so to doe nor never ratified any such thing for us to observe contrary to Mat. 5.18 Rom. 3.31 Sixtly It is no rule of righteous walking for us Seventhly It is not for us the way to walke in to obtain Justification by Jesus Christ Eightly It hath not a correspondency with the Gospel Ninthly It taught the Jewes to worke six dayes successively from the Creation and to rest the seventh after Gods example which thing we ought not to doe contrary to Exod. 20.11 Tenthly He that followeth the literall expression of the decalogue or morrall law erreth Eleventhly For any to say we are not to observe the seventh day Sabbath because the duty thereof is abrogated It is to affirme that Gods law is changed contrary to Psal 111.7 8. Twelfly Those which affirme the seventh day-Sabbath was to be kept before our Saviours Death and Resurrection and is not to be observed since by Christians doe thereby avouch that Gods Testimonies his Law his Covenant is Yea and Nay contrary to the nature of Gods Law and many texts of Scripture See Psal 119.138 142 152. Psal 89.2 Luke 16.17 2 Cor. 1.20 If these and the like assertions may not be admitted for truth but rejected for errour by all men professing Christianity and the feare of God then all men professing Christianity and the feare of God are for ever to confesse that the fourth Commandement and every jot and title thereof is morall and remaineth in force and bindeth all men as unchangeably to the observation of the seventh day-Sabbaths since our Saviours Ascension as ever it did any men before his Ascension In which regard I professe in the feare or God I doe not see but that it is as great a sinne to doe contrary to the literall expression of the fourth Commandement as it is to doe contrary to the literall expression of either the first second or third Commandements of the divine Law except necessity hinder it for sure it is Whosoever keepeth the whole Law and faileth in one point is guilty of all James 2.10 If this will not be assented unto I desire to know of him that will oppose me whether our Saviour in Mat. 5.18 did ratifie the Decalogue or Law of ten Commandements to remain till all things be fulfilled yea or nay If nay what Law was it that he ratified If yea then he ratified the fourth Commandement to remaine for Instructions to Godlinesse in the literall expressions thereof as unchangeable as to any other expressions of that law If any will deny it let him shew how our Saviour did ratifie the whole Law yea every jot and title of it and did not ratifie the fourth Commandement which is a tenth part of that law which consisteth of more then 80. words And if our Saviour ratified the fourth Commandement I desire to know why it ought not to be as conscionably observed as any of the other nine Commandements but if any say it was repealed again by Christ let him shew how he could doe it and not diminish any thing from the morall Law As also when he did it and what are his words of repealing it and then also prove it was no part of the Law which the Apostles established Rom. 3.31 As also that we may omit the duty of the seventh day Sabbath and not fall under the transgression of the Law spoken of by Saint James Chap. 2. v. 10. CHAP. III. Containeth 10. Reasons demonstrating that the fourth Commandement is morall and not ceremoniall Secondly Objections answered THe first Reason is why the duty of the seventh dayes rest is morall and not ceremoniall is because it differeth in its nature from a Ceremoniall precept A Ceremoniall precept or precepts was given of God and used of men to set forth some good thing to be wrought or brought by Jesus Christ after mans fall and the promise of the Messias Heb. 9. chap. 10. But the seventh day-Sabbath was made by Christ the Word of God John 1.2 3. before there was any need or use of any Ceremonie Gen 1.2 3. Ergo the fourth Commandement is morall Secondly That the seventh dayes rest is morall doth appeare from the Ground or Reason wherefore God gave to man the holy Sabbath expressed by Moses Ezod 31.17 chap. 20.11 The grounds or reasons being morall and perpetuall whereon the duty was founded it argueth the perpetuity of the day it selfe Thirdly That the duty of observing the seventh dayes rest is morall doth appeare from a further use of the day for Gods publique worship to be performed on it Levit. 23.3 Psal 92. Acts 13.14 15 42. Chap. 15.21 Luke 4.16 31. Mark 6.2 Acts 16.13 The usefulnesse of pious duties requireth a usefull and perpetuall day and no day so fit as that day which God instituted blessed and sanctified for that end Ergo the seventh dayes rest is morall Fourthly That the duty of the seventh dayes rest is morall doth appeare by that the wilfull transgressours of it were to be put to death by the hand of the Magistrate as those were which wilfully transgressed any of the other three Precepts of the first Table Exod. 31.15 Numb 15.32 35 36. But the transgressours of Ceremoniall precepts God himselfe punished them Numb 16.32 35. 2 Sam. 6.6 7. Ergo the fourth Commandement is morall Fiftly The fourth Commandement was given with the other nine Precepts with Power Majesty and Terror Exod. 19. There was never a Ceremoniall precept given after that manner Ergo the fourth Commandement is morall Sixtly The fourth Commandement was written in a table of stone put into the Arke Deut. 10.5 But there was no Ceremoniall precept written in a table of stone nor put into the Arke 1 King 8.9 Ergo the duty of the seventh days rest is Morall and not Ceremoniall The truth of this is also affirmed by Dr. Bayly in the practice of Piety Pag. 159. and by Mr. Bisco in his glorious Mistery page 60. Seventhly God himselfe kept the seventh day Sabbath Gen. 2.1 Exod. 20.11 Can it be shewn that ever God
Rom. 3.20 Errour it is to the Jewes or any else that expect to receive Righteousnesse by or for their obedience thereto But I presse men to the obedience of it because men cannot be saved without obedience to it in some measure through faith Matth. 5.19 Chap. 19.17 1 Cor. 7.19 But I doe beleeve in my heart and confesse with my mouth that justification to salvation is freely bestowed on the Beleever wholy undeserved It is not of workes but by Grace through Faith that men are saved and not of our selves it is the gift of God Ephes 2.8 2 Tim. 1.9 The Gospel published by Jesus Christ brought not a new way of Righteousnesse and Salvation into the World which was not spoken of or taught before in the Law and Prophets John 5.46 47. Acts 26.22 * See Beza in his Margent on Mat. 5.17 But it is a fuller manifestation of that which was contained in the Law and Prophets so that our conformitie to the Decalogue is not destructive or prejudiciall to our obedience to the Gospel but highly advanceth it For the Law is not against the Promise of God Gal. 3.21 Neither is the Gospel contrary to the Law for the preaching of faith doth establish it Rom. 3.31 Yea such is the Vnion betweene the Law and the Gospel that the same words which Moses used to command obedience to God by the Law in the time of the Law Deut. 6.5 the same words our Saviour useth in the Gospel to command obedience to God according to the Law Mat. 22 37. Yea such Union and communion there is between the Law and the Gospel that as Moses sendeth us to be instructed by Christ Deut. 18.15 Acts 3.22 Even so Jesus Christ sendeth us to be instructed by Moses John 5.39.46.47 Luke 16.29.31 Mat. 7.12 It being so it followeth that seeing by the Law meâ—â—re commanded to keepe a holy rest and to abstaine from servile work on the seventh day the Gospel doth not say nay Thou shalt keep a holy rest and abstaine from servile work on the first day of the week Oh no there is no such word therefore sure it is the selfe same Law which commanded men to keep a holy rest on the seventh day in the time of the Law the selfe same Law requireth us to keepe a holy rest on the seventh day in the time of the Gospel Therefore Remember to keepe holy the Sabbath day the day called Saturday the seventh and last day of the weeke for that is the Sabbath of the Lord thy God which he commandeth thee to consecrate to his Service in worshipping him on it in spirit and truth as the Gospel requireth of thee and neglect it not As the Word of God doth manifest the seventh and last day of the weeke to be the Sabbath So doth both Ancient and Moderne Writers confesse it so to be Yea Doctor Hylyn doth affirm in his History of the Sabbath par 2. chap. 2. pag. 62. that when ever for a thousand yeares and upward we meet with Sabbatum in any Writer of what name soever must be understood of no other day then the Saturday And Doctor White on the Sabbath pag. 202. saith when the Ancient Fathers distinguish and give proper names to the particular dayes of the weeke they alwayes stile the Saturday Sabbatum to wit the Sabbath c. That the Saturday the last day of the week is the Sabbath day the truth thereof is confessed by all Judicature Courts in England for when they write on the Saturday the last day of the weeke they stile it diâ—s Sabbathi to wit the Sabbath day At the end of which Sabbath the first day of the week beginneth Mat. 28.1 Mark 16.1 2 which is the day commonly called Sunday which is highly extolled although there is no word of God which commandeth the observation of it as now it is Sure it is we know no other name in Scripture for the seventh day but the Sabbath day neither know we any other name for Sunday but the first day of the week for this see Luke 24.1 John 20.1 Object If it be objected that the seventh day-Sabbath was given to the Jewes only and not to the Gentiles in that the Jewes were charged with the keeping of it in remembrance of their deliverance out of Egypts bondage Deut. 5.15 which the Gentiles were not Ergo I answer It is true they were delivered out of Aegypts bondage through the great mercy of God unto them and thereon were enjoyned to keep the Sabbath as a motive to stir them up to a more devout observation thereof But was it so given to the Jewes that the obedience thereof doth not appertain to us Oh no! there is no Scripture that so saith neither doth it follow that we owe no obedience to it because they were enjoyned to keepe it in remembrance of their deliverance 〈◊〉 of Egypt because then it would follow we are not enjoyned to the obedience of the other nine Commandements neither For on the same ground or consideration they were enjoyned to keep the seventh day-Sabbath upon the same ground they were enjoyned to keep the other 9 Commandements also for this see Exod. 20.2 3. c. Deut. 5.6 chap. 7.8 9 10 11. It being so it followeth If we may not omit our duty to the 9. Commandements of the morall Law we ought not to the fourth Commandement neither Again If men will exempt themselves from the duty of the seventh day-Sabbath because it was given to the Jewes then on the same ground they may exempt themselves from all duties taught by our Saviour on the Mount Mat. 5. chap. 6 chap. 7. and also from all duties taught in the Epistle to the Hebrewes and also from all duties taught by by Saint James in his Epistle on the same ground Now if it be errour to exempt our selves from these and many other heavenly Instructions because they were given to the Jewes then it is errour to exempt our selves from the duty of the fourth Commandement because it was given to the Jewes Object If it be further objected the duty of the seventh day-Sabbath belongeth not to us because our Saviour hath not commanded it to be observed in the Gospel I answer It is an ignorant Cavill against the duty commanded in the fourth Commandement because our Saviour doth as absolutely require obedience of us to the duty of the seventh day-Sabbath inclusively in Mat. 22.37 38.39 as he doth to the 1 2 3 4 5 6 7 8 9 and 10. Commandements of the morall Law Again If it be a sufficient plea to exempt our selves from the duty of the fourth Commandement because it is not expresly repeated by our Saviour in the Gospel then upon the same consideration we may as well exempt our selves from the duties taught by the 1 2 and 3 Commandements of the same Law for neither of those precepts are in expresse words laid down by our Saviour in the Gospel therefore I say If it be an errour
to exempt our selves from the duties of the 1 2 and 3. Commandements because the expresse words are not laid down by our Saviour in the Gospel then errour it is for any to exempt themselves from the duties of the fourth Commandement although the duty of it is not in expresse words laid downe in the Gospel Yea a truth it is Whosoever keepeth the whole Law and faileth in one point is guilty of all CHAP. IV. Of the Antiquity and Morality of the seventh day-Sabbath which is the day to be observed and not a seventh day instead of it THe seventh day Sabbath whereof I treat which was made for man Mark 2.27 and given to man Exod. 16.29 was blessed and sanctified the first seventh day of the worlds Creation Gen. 2.2 3. Exod. 20.8 9 10 11. was obeyed and disobeyed before the Law was given on Mount Sinai Exod. 16.27 28 30. Which Precept being repeated on the Mount with the other nine Precepts it had a memorandum annexed it in regard of a former neglect to it as also the more to incite the Jewes and us Gentiles to a diligent observation thereof for time to come This seventh day God instituted and commanded to be a selected or peculiar time for his publique worship Leuit. 23.3 Acts 15.21 This Sabbath our Saviour unviolably kept and spent in the administration of the Word Luke 4.16 31. Mark 6.2 and in other holy exercises of piety and charity glorifying his Father by Miracles Mat. 12.9 10 11 12 13. Iohn 5.8 9. This Sabbath our Saviours Disciples observed after his death to Gods honour and their ever laudable memoriall For it is recorded of them Luke 23.56 That they rested the seventh day according to the Commandement Yea it evidently apeareth that the Apostles and Disciples Gentiles as well as Jewes constantly spent the seventh day-Sabbaths in holy and religious exercise For this see Acts 13.14 15 16. vers 27 42 43 44. chap 16.13 14. chap. 17.2 3. chap. 24.14 * The like instance cannot be shewne in the new Testament that either the Apostles or Disciples did thus constantly assemble together on the first day of the week Yea some Christian Churches observed it for more then the space 400. yeares after Christ of this Socrates informes us lib. 6. chap. 8. Yea albeit the Church of Rome was one of the first Churches or rather the first which discerted the seventh day-Sabbath yet they kept it a certain space of time after the decease of the Apostles For Justin Martyr living in Rome about the yeare 150. saith Apologie second pro The manner was on the Sabbath day when the people were gathered together to have the Scriptures read in the publique congregation in the time of publique prayer the space of a whole hower as Dr. Whitguift hath it in his Booke against Cartwright pag. 578. Yea I finde by Socrates Eccle. hist lib. 5. cap. 21. that for the space of 200. yeares almost all Christian Churches throughout the whole world did keep every Sabbath-day after other whereon they did administer the misteries of our Saviour or Sacraments except Rome and Alexandria who of an old tradition did not use it c. Which holy Sabbath ought to have been spent in holy exercise to this time yea and for ever Exod. 31.17 Isay 66.23 That the seventh day-Sabbath ought to have been kept and spent in the worship and service of God Severall men of note doth confesse the truth thereof although their practice answered not with it no nor their words at some times neither And therefore I looke upon their Expressions as justifying the truth against themselves First I will beginne with Mr Beza in his margent on Deut. 5. vers 13. who saith Since God permitteth six dayes to our laboures that we ought willingly to dedicate the seventh to serve him wholly Secondly Mr. Perkins on Gal. 4. vers 10. saith Six dayes thou shalt labour and the seventh day is the sabbath of the Lord thy God is morall and containeth a perpetuall truth Thirdly Doctor Whitguift against Cartwright page 553. saith Six dayes shalt thou labour c. The meaning of which words is this That seeing God hath admitted us six dayes to doe our own work in we ought the seventh day to serve him c. Fourthly Muskulus in his Book of common Places fol. 60. speaking of the seventh day-Sabbath saith Secondly he apppointed the day so that it should not be at his peoples liberty Six dayes saith he thou shalt doe all thy worke but the seventh day is the Sabbath of the Lord thy God So he doth especially note the dayes to worke and he doth expresse that day in which the Sabbath should be hallowed c. Six dayes are appointed thee in which thou mayest work all things touching thy selfe and thy own affaires but the seventh day is not so for that day is a great while agoe determined and hallowed by God himselfe unto rest and therefore that day shall not serve for thy workes but thou shalt hallow him to the Lord thy God Fifthly Dr. Willet on the fourth Commandement question 13 pag. 360. saith God is said to rest both that his rest might be a monument of the Creation perfected and that God by his example might induce us in like manner to rest upon his Sabbaths Sixtly Dod and Clever on the Commandements speaking of the duty of the seventh day-Sabbath in pag. 118. saith The third reason is taken from Gods Example c. As if he should have said If thou wilt follow Example then follow the Example of the best What Example can there be better than God himself who when he made the World rested on the seventh day Therefore from his Example learne thou that on the seventh day thou give thy selfe to the duties of sanctification c. See pag. 119. Seventhly Bayly in Pract. Piety page 255. saith To sanctifie the Sabbath on the seventh day is not a ceremoniall Law abrogated but the Morall and Perpetuall Law perfected So that saith he the same perpetuall Commandement which bound the Jewes to keepe the Sabbath on the seventh day to celebrate the Worlds Creation binds Christians to solemnize the Sabbath on the seventh day And in page 257. Therefore God planted this Commandement in the middest of the two Tables because the keeping of it is the best help in keeping all the rest The conscionable keeping of the Sabbath is the Mother of all Religion c. And in pag. 259. saith It is one of the Commandements which God spake with his own mouth and twice wrote with his owne fingers in Tables of stone to signifie their Authority and perpetuity All that God wrote were Morall and perpetuall Commandements and they are reckoned ten in number If this were now an abrogated Ceremony then there were but nine Commandements And in pag. 287. thus The Ceremoniall Law was injoyned to the Jewes only and not to the Gentiles But this Commandement of the Holy Sabbath as Matrimony was instituted of
in regard circumcised men were forbid so to doe Deut. 4.2 chap. 12 32. It being so I affirme that whosoever doth teach or affirme that Jesus Christ did diminish from the holy law the decalogue doe charge our Saviour with sinne although they deserue it not But to defend his Innocency therein I doe affirme our Saviour Christ did not before his death nor at his death nor by his resurrection diminish any precept of that Law nor any part thereof Therefore it followes that we are as firmly and as unchangeably bound to the observation of the seventh day-Sabbath as we are to any duty commanded in that Law A second Scripture oft urged by them is Iohn 5. where mention is made of our Saviours curing the Impotent man and bidding him take up his Bed and walke verse 18. It being the Sabbath day a thing fordidden by the Law as they say therefore they infer it manifested that the Sabbath was or should be changed Answer Surely it is a very weake and slender ground to bear so weighty a matter yea so weake it is that they know not well what to infer something they would have to prove their purpose if they knew what but surely there is nothing of any force to be gathered from thence to prove that either the Sabbath was or should be abrogated and therefore I passe over this Objection as not worth the answering 3. Anti-sabatharians to prove the change of the Sabbath and to manifest the first day of the week to be of a divine institution They say The Apostles assembled on the first day of the weeke the day of our Saviours Resurrection and our Saviour honoured them with his presence Mark 16.19 Ergo the Sabbath was changed c. Answer The inference is not to be proved by Scripture the premises proveth not the thing intended and therefore I say not any of this doth prove the change of the Sabbath nor that the first day of the week is of a divine institution not in the least Neither did their assembling prove that it was for the celebration of that day in remembrance of any Grace that was brought to the Church or World by the resurrection of our Saviour from the dead as some doe surmise and that for two Reasons The first is because Saint John saith chap. 20.19 That they assembled together for feare of the Iewes had it been for any other end doubtlesse he would have made it known unto us 2 Because when they assembled they knew not that he was risen from the dead no neither did they believe the testimony of the Disciples which Reported it to them after they were assembled Mar. 16 11. for which cause our Saviour reprehended them v. 14. 4 Our Saviour appearing to his disciples after eight days Joh. 20.26 is oft vrged to prove the change of the Sabbath and that the first day of the weeke to be of a Divine Institution but this helpeth to prove their purpose as the former in regard it was not upon the next first day as many do think But it was upon some one day after the first day of the week had it been on the first day of the week that our Saviour appeared to his Disciples it had been on the eighth day But St. John expresly saith it was after eight dayes therefore not on the first day which was the eighth day It being so this serveth not in any wise to prove the abrogating of the seventh day-Sabbath nor that the first day of the weeke is of a Divine Institution for performance of publique Worship 5. Another Scripture urged to prove the first day of the week to be a set time for performance of publick worship is Act. 20.7 where it is said when the disciples came together to break bread upon the first day of the week Paul preached unto them c. This doth not prove the first day of the week to be of a Divine institution nor that their breaking of bread was the communion of the Misteries of the Lord in the Sacrament seeing it was an usuall thing for the Disciples to assemble together to break bread daily Acts 2.46 Chap. 5.42 6. Neither did the Apostles Ordination for Collection at Corinth and Galatia on the first day of the week 1 Cor. 16.1 prove that the Churches then were to assemble on the first day of the week to performe publique worship Surely there is no such word to be found in the Text or elsewhere but that which the Apostle did appoint in Corinth and at Galatia was that every one on the first day of the week should lay a part by himself as God had prospered him c. Or this it may be read for our more proper understanding of the Apostles meaning upon one of the week daies let every one of you lay apart by himselfe c. Note not at Church there is no such word but at home And so doth Mr. Tindall and Tremelius Translate it It being so what doth this serve to prove that all Christian Churches then and ever since were to assemble for performance of publique worship on the first day of the week or that those words of the Apostles did either institute or constitute it to be a Sabbath Surely nothing at all See Dr. Prideaux on the Sabbath pag. 28. And also Dr. Hylyns History upon the Sabbath Part. 2. Ch. 1. Sect. 10. Neither did the Apostles or Evangelists ever call the first day of the week by name of a Sabbath in relation to a day of Rest nor when ever they spake of the first day of the week they never cald it by the name of the Lords day or Sunday Had these Titles appertained to it doubtlesse they would not have been slack to have bestowed them on it 7. To prove the Sabbath abrogated Anti-Sabbatharians doe oft urge the Apostles words Col. 2.16.17 Let no man condemne you in meat or in drink or in respect of a Holy day or of the New Moon or of the Sabbath dayes c. Answ The Apostle speaketh not in this place of the seventh day-Sabbath Exod. 20.8 which our Saviour ratified Mat. 5. It being a part of the Morall Law yea and also commanded obedience to God by it inclusively Mat. 22.37 38. But of the Ceremoniall Sabbaths forementioned which were shadows of good things to come as Meats Drinks and New Moons were which being abolished by Christ became beggerly Rudiments Gal. 4.9 and frustrateth the work of Grace in the observers thereof v. 11. Chap. 5.4 Evident it is these things there mentioned by the Apostle were not written in Tables of stone therefore serveth not to prove the duty of the seventh day-Sabbath abrogated Yea I say certain it is there is no appearance in the New Testament that the seventh day-Sabbath was abrogated by Christ or should be after his death Or that ever the first day of the weeke was instituted or commanded by him or his Apostles to be observed for performance of publique worship Neither
shall be abominable Prov. 28.9 A Conclusion to the Work TO resist the duty of the seventh day-Sabbath which God requireth by the fourth Commandement Be not of those which say the Law of Gods ten Commandements is not given to the Gentiles Nor of those which say Jesus Christ hath abrogated the whole Law Nor of those which confesse the morality of the 1 2 3 5 6 7 8 9 10. and denyeth the morality of the fourth Nor of those which say every day is a Sabbath and keep no Sabbath at all Neither say thou what a stir is heare about the observation of a seventh day as if peace here and glory hereafter did consist in a corporall abstaining from labour on the seventh day and so put off a duty which highly concerneth Gods honour and thy owne salvation Therefore know the duty which thou owest to God is not onely an abstaining from corporall labour on the seventh day But also an abstaining from all actions contrary to the law of God as also a holy consecrating it to his service by worshipping him on it in spirit and truth as God by the Gospel requireth of thee Therefore be not hasty to reject the duty of the seventh day-Sabbath which God by his holy Law requireth of thee Neither study to raise up objections against it least thou be found a fighter against God and also become like unto the Scribes and Pharises spoken of Mat. 23.13 which shut up the Kingdome of Heaven before men refuse to go in themselves nor suffer them that would enter to come in But be of those which have respect to all Gods Commandements and of those which have walked in all the Commandements and Ordinances of God without reproof Luke 1.6 see Mat. 5.48 Love Gods Law as the Prophet did Psal 119.77 97. and delight in it as the Apostle did Rom. 7.22 and obtaine blessednesse Psal 1.1 2. Revel 22.14 to justification Rom. 3.13 through faith chap. 3.33 Hebr. 11.6 Finally There are many men which thinke they know much of God in the Gospel and that they observing what Jesus Christ requireth of them by it they performe what duties soever God requireth of them by the Law and indeed so they did if they did rightly understand the duties which Jesus Christ by the Law requireth of them but in that they doe not verily they come shott of the duty of observation of the seventh dayes-Sabbatb commanded in the first Table of Gods Law The duties of which Table our Saviour in Mat. 22.37 compriseth into one Commandement and in requiring obedience to God by it he doth as strictly command obedience to the seventh day-Sabbath the duty commanded in the fourth Commandement as he doth require performances to the duties commanded either in the 1 2 or 3. commandements of that Law see also Mat. 5.18 19. Chap 19.17 1 Cor. 7.19 James 2.10 Therefore let no man think that by his love to Jesus Christ in the Gospel he doth fulfill the Law in that way spoken of Rom. 13.10 Gal. 5.14 If he refuse to perform that duty to God which Iesus Christ in the Gospel requireth of him by the Law in some measure For doubtless our obedience to the Commandements of God is the fruit of true love Iohn 14.15.21 compared with Ch. 10.30 For thus saith the Apostle This is the love of God that we keep his Commandements 1 Ioh. 5.3 which thing Iesus Christ did Joh. 15.10 Yea and we are to imitate him therein 1 Joh. 2.6 Chap. 4.17 And he that so doth in him dwelleth the love of God perfect indeed 1 John 2.5 But he that saith he knoweth God and kepeth not his Commandements is a lyar 1 Joh. 1.10 What union and communion there is betweene the Law and the Gospel see page 20. And he that walketh in that union dwelleth in God and God in him and such a one brings forth the fruit of the Spirit Gal. 5.22 And where the Spirit of the Lord is there is libertie 2 Cor. 3.17 And against such there is no Law to condemn him Rom. 8.1 For indeed it was not made to that end 1 Tim. 1.9 But yet they are not delivered from the obedience of it but injoyned to it Mat 19.17 Rom. 13.9 Eph. 6.1.2.3.5 James 2.10 11 12. But indeed the Law is made for the lawlesse and disobedient for the ungodly and for sinners for unholy and prophane c. 1 Tim. 1.9 as namely for Anti-nomians and Anti-Sabbatharians and all Libertines which will be above Ordinances whâ—â—â— make their boast they have nothing to doe with the Law nor the Law with them I say as the Scriptures teach for such men the Law was made and it hath dominion over them although they will not beleeve it yet surely they will know it if they repent not of setting themselves against it and refuse to conforme to the obedience of it as Jesus Christ in the Gospell requireth of them Mat. 22.37 for their avoiding of wrath and obtaining of mercy through faith I am sorry for their delusions and shall not cease to pray for their conversion That their sinnes may be blotted out when the time of refreshing shall come from the presence of the Lord. That they may be made partakers of that purchased felicity by the merit of Jesus Christ through faith which hath life without death peace without trouble and joy without sorrow which unspeakable blessednesse I desire may be confirmed on all those which love Jesus Christ in sincerity Amen This also know I am no Jew nor inclined to any Jewish opinions I seek not righteousnesse by the Law but by faith in the Son of God according to the Gospel * Those opinions are Jewish which lead men to seeke Justification by the works of the Law or by observing abrogated precepts or Jewish customes or traditions of their inventions none of these I owne as being of God or from God But as for the fourth Commandement by which God requireth obedience to the seventh day-Sabbath being one of the ten morall precepes is of God and from God and to observe it is no more Jewish than to observe the duties commanded by God in the 1 2 or 3. commandements of that Law Yet I know I cannot obtaine righteousness by the Gospel if I walke contrary to the express duties which God by his Law requireth of me the reason is because there is no way to blessedness contrary to the way of righteousness Rom. 9.31.32 Mat. 19.17 which is the Law of Gods Ten Commandements But if thou knowest a way to obtaine salvation without it or contrary to it declare it But if this thou canst not doe then conforme to all duties commanded by it and neglect it not and have not any dis-respect to any truth in this Subject declared by me because of any personall failing which thou maist perceive in me But this know it is in me the manifestation of the words of truth made known by the Apostle 1 Cor. 1.17 That God hath chosen the foolish things of this world to confound the wise c. and the things that are not to bring to naught the things that are for the foolishnesse of God is wiser than men and the weaknesse of God is stronger than men vers 25. That no flesh may glory in his presence vers 29. All Praise to God The Authors cited in this TREATISE Iustin Martyr Athanasius Eusebius Socrates Scholast Augustine Calvin Tremelius Tindall Bucer Brentius Chimnetius Muskulus Beza Bullenger Mr. Perkins Centuries The Confession of the Church of Helvetia The Confession of Auspurgh Vrsinus Mr. Frith Dr. Whitgift Mr. Gracehop Mr. Ainsworth Dod Clever Dr. Bayly Dr. Prideaux Mr. Revert Mr. Brabourne Dr. Willet Dr. White Dr. Hyling Mr. Bisco The Rhemist Annotation A Table to find the principall points contained in this Treatise Viz. IN pages 1 2 3 4 5 6 7. is manifested that 〈◊〉 Decalogue is morall and bindeth Gentiles 〈◊〉 well as Jewes to the duties therein expressed In pages 8 9 10. are 12 absurdities which 〈◊〉 follow on the Assertion that the fourth commandment or part thereof is abrogated From the 12 page to the 35. is manifesâ—ed that the observation of the 7th day-Sabbatâ— is morall and we are injoyned to the duty of it In pages 36 37 38 39. is manifested that 〈◊〉 Church changed the 7th day-Sabbath to the firâ—â— day of the week and why they did it In pages 40 41 42 is manifested the time wheâ—â— the Church changed it or neere about From page 43. to 52. is manifested that our Sâ—â—viour Christ did not abrogate the 7th day-Saâ—bath As also that the first day of the week is 〈◊〉 of a divine institution Pages 59 60 61. manifesteth that the Tiâ—â—â— of the Lords day appertaineth not to the first dâ—â— of the week Pages 63 64. manifesteth that every day is 〈◊〉 a Sabbath FINIS