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
is before them and how near to Eternity they stand and awaken mens sleepy sensual souls to live as men that do not dream of another world but unfeignedly believe it and then a little reasoning would serve turn to convince them that the Lords day should be spent in the duties of serious holiness and not in Idleness or unnecessary works or sports Obj. But by all this you seem to cast a great reproach on Calvin Beza and most of the great Divines of the forreign Churches who have not been so strict for the observation of the Lords day Answ. Let these things be observed by the impartial Reader 1. It cannot be proved to be most of them that were so faulty herein as the objection intimateth Many of them have written much for the holy spending of the day 2. It must be noted that it is a superstitious Ceremonious Sabbatizing which many of them write against who seem to the unobservant to mean more It is not the spending of the day in spiritual exercises 3. And you must remember that they came newly out of Popery and had seen the Lords day and a superabundance of other Humane Holy dayes imposed on the Churches to be Ceremoniously observed and they did not all of them so clearly as they ought discern the difference between the Lords day and those holy dayes or Church Festivals and so did too promiscuously conjoine them in their reproofs of the burdens imposed on the Church And it being the Papists Ceremoniousness and their multitude of Festivals that stood all together in their eye it tempted them to too undistinguishing and unaccurate a reformation 4. And for Calvin you must know that he spent every day so like to a Lords day in hard Study and Prayer and numerous Writings and publick Preaching or Lecturing and Disputings either every day in the week or very near it scarce allowing himself time for his one only spare meale a day that he might the easilier be tempted to make less difference in his judgement between the Lords day and other dayes than he should have done and to plead for more recreation on that day for others than he took on any day himself 5. And then his followers having also many of the same temptations were apt to tread in his steps through the deserved estimation of his worth and judgement and lest they should seem to be of different minds But as England hath been the happyest in this piece of reformation so all men are unexcusable that will encourage idleness sensuality or neglect of the important duties of the day CHAP. XI What things should not be Scrupled as unlawful on the Lords day As I have told you the Lords day is not a Sabbath in the Jewish sense or a day of Ceremonious Rest but a Day of Worshiping our Creator and Redeemer with thankful Commemorations and with holy Joy c. And a day of vacancy from such earthly things as may be any hinderance to this holy work so now I must resolve the Question first in the General that nothing lawful at another time is unlawful on this day which hath not the Nature of an Impediment to the holy duties of the day unless it be accidentally on the account of scandal or ill example unto others or disobeying the Laws of Magistrates or crossing the Concord of the Churches or such like Therefore hence I deduce these particular resolutions following I. It is not unlawful to be at such bodily or mental labour as is needful to the spiritual duties of the day If the Priests in the Temple saith Christ did break the Sabbath and were blameless that is not the Command of God to them for keeping the Sabbath but the external Rest of the Sabbath which was commanded to others with an exception to their case we may well say that it is no sin for a Minister now to spend his strength in laborious Preaching and Praying or for the people to travel as far as is needful to the Church Assemblies nor do we need to tye our selves to a Sabbath dayes journey that is according to the Scribes 2000 Cubits which is 3000 feet and quinque stadia It is lawful to go many miles when it is necessary to the work of the day II. It is not unlawful to be at the labour of dressing our selves somewhat more ornately or comely than on another day Because it is suitable to the rejoycing of a Festival But to waste time needlesly in curJosity and proud attiring to the hinderance of greater things is detestable III. It is not unlawful to dress meat even in some fuller and better manner than on other dayes Because it is a Festival or day of Thanksgiving And it is a vain self-contradiction of some men who think that another day of Thanksgiving is not well kept if there be not two feasting meals at least and yet think it unlawful to dress one on the Lords day But yet to make it a day of Gluttony or to waste more of the day in eating or dressing meat than is agreeable to the spiritual work of the day which is our end or to make our selves sleepy by fulness or to use our servants like Beasts to provide for our bellies with the neglect of their own souls or to pamper the flesh to the satisfaction and irritation of its lusts All this is to be detested IV. It is not unlawful to do the necessary works of mercy to our selves or others to man or beast Those which must be done and cannot be delayed without more hurt than the doing of them will procure for that is the description of a necessary work As to eat and drink and cloth our selves and our Children To carry meat to the poor that are in present necessity To give or take Physick and to go for advice to the Physician or Surgeon To travel upon a business of importance and necessity To quench a fire or prop a house that is about to fall To march or fight in a necessary case of Warr To Saile or labour at Sea in cases of necessity To Boat-men over a River that go to Church To pursue a Robber or defend him that is assaulted To pull a man out of fire or water To dress a mans sores or to give Physick to the sick To pull an Oxe or Horse or other Cattle out of a pit or water To drive or lead them to water and to give them meat To save Cattle Corne or Hay from the sudden inundations of the Sea or of Rivers or from Floods To drive Cattle or Swine out of the grounds where they break in to spoile such necessary actions are not unlawful but a duty It being a Moral or Natural precept which Christ twice bid the Ceremonious Pharises learn I will have mercy and not Sacrifice And it is not only works of necessity to a mans life that are here meant by necessary works But such also as are necessary to a smaller and lower end or use And
labour was not like the Plowmans Masons Carpenters Carryers c. to take up their thoughts but they could lay a Book before them and read or meditate or Discourse to Edification whilest they were working But this is not the case of the Multitude And let any sober man but consider whether with people so ignorant and averse as the most are should he be never so diligent on the Lords day the six dayes intermission be not a great cooling of affection and a great delayer of their growth in knowledge when they are like by the weeks end to forget all that they had learned on the Lords day What then would these poor people come to if the Lords day it self must be alsoloitered or played away VI. The tyranny of many Masters maketh the Lords day a great mercy to the world For if God had not made a Law for their Rest and Liberty abundance of worldly impious persons would have allowed them little Rest for their bodies and less opportunity for the good of their souls Therefore they have cause with great thankfulness to improve the holy liberty which God hath given them and not cast it away on play or idleness VII The full improvement of the Lords dayes doth tend to breed and keep up an able faithful Ministry in the Churches on which the preservation and glory of Religion much dependeth When there is a necessity of full Ecclesiastical performances imposed on Ministers they are also necessitated to prepare themselves with answerable abilities and fitness But when no more is required of them but to read the Liturgie or to say a short and dry Discourse they that know no more is necessary to their ends are so strongly tempted to get ability and preparations for no more that few will overcome the temptation And therefore the World knoweth that in Moscovy Abassia and for the most part of the Greek and Armenian Churches as nothing or little more than Reading is required so little more ability than to Read is laboured after And the Ministers are ordinarily so ignorant and weak as is the scorn and decay of the Christian Religion VIII Yea it will strongly encline Masters of Families to labour more for abilities to instruct and Catechise their Families and pray with them and guide them in the fear of God when they know that the whole day must be improved to the spiritual good of their Families And so knowledge abilities and family-holiness will increase Whereas those that think themselves under no such obligations what ignorant profane and ungodly families have they because for the most part they are such themselves IX A multitude of gross sins will be prevented by the due observation of the Lords day Nothing more usual than for the sports riots idleness and sensuality of that day to be nurseries of Oathes Curses Ribaldry Fornication Gluttony Drunkenness Frayes and Bloodshed And is not Gods Service better work than these X. Lastly This holy order and prosperity of the Churches and this knowledge and piety in individual Subjects will become the safety beauty order and felicity of Kingdomes and all Civil societies of men For when the people are fit but duly to use and sanctifie the Lords day they are fit to use all things in a sanctified manner and to be an honour to their Countrey and an ease and comfort to their Governours and a common blessing to all about them CHAP. XIII What other Church Festivals or separated daies are lawful I Shall conclude this Discourse with the brief answer of this Question I. No sober Christian doubteth but that some part of every day is to be spent in Religious exercises And that even our earthly business must be done with a spiritual intent and mind And that every day must be kept as like to the Lords day as our weakness and our other duties which God hath laid upon us will allow II. Few make any question but the whole dayes of Humiliation and of Thanksgiving may and must be kept upon great and extraordinary occasions of Judgements or of mercies And that many Churches may agree in these And I know no just reason why the Magistrate may not with Charity and Moderation to the weak impose them and command such an agreement among his Subjects III. Few doubt but the Commemoration of great Merâ—ies or Judgements may be made anniversary and of long continuance As the Powder-plot day Nov. 5. is now made among us to preserve the memorial of that deliverance And why may it not be continued whilest the great sense of the benefit should be continued And so the second of Sept. is set apart for the Anniversary humbling remembrance of the Firing of London And so in divers other cases IV. The great blessing of an Apostolick Ministry and of the stability of the Martyrs in their sufferings for Christ being so rare and notable a Mercy to the Church I confess I know no reason why the Churches of all succeeding ages may not keep an Anniversary day of Thanksgiving to God for Peter or Paul or Stephen as well as for the Powder plot-deliverance I know not where God hath forbidden it directly or indirectly If his instituting the Lords day were a virtual prohibition for man to separate any more or if the prohibition of adding to Gods Word were against it they would be against other daies of Humiliation and Thanksgiving especially Anniversarily which we confess they are not If the reason be scandal lest the Men should have the honour instead of God I Answer 1. An honour is due to Apostles and Martyrs in their places in meet subordination to God 2. Where the case of scandal is notorious it may become by that accident unlawful and yet not be so in other times and places V. The Devil hâ—th here been a great Vndoer by Overdoing When he knew not how else to cast out the holy observation of the Lords day with zealous people he found out the trick of devising so many dayes called Holy dayes to set up by it that the people might perceive that the observation of them all as holy was never to be expected And so the Lords day was jumbled in the heap of holy dayes and all turned into Ceremony by the Papists and too many other Churches in the World Which became Calvins temptation as his own words make plain to think too meanly of the Lords day with the rest VI. In the lawful observation of daies it is most orderly to do as the Churches do which we live among and are to joine with VII But if Church tyranny would overwhelm any place with over-numerous daies or Ceremonies which are singly considered lawful we should do nothing needlesly to countenance and encourage such usurpation VIII Yet is it lawful to hear a Sermon which shall be Preached on a humane Holy day which is imposed by Usurpation Seeing such a a Moral duty may be done and so great a benefit received without any approbation of the inconvenient season
humane Nature 2. It is uncertain whether it was before the fall because we know not whether man fell on the same day in which he was Created which is the commonest opinion though unproved Whereupon Mr. ◠Walker in his Treat of the Sabbath maintaineth that the fall and promise went before the Sabbath and so that Gods rest had respect to Christ promised as the perfection of his works and that the Sabbath was first founded on Christ and the promise But because all this is unproved Opinion I incline to the Objectors and the common sense Reasons 4. The seventh day Sabbath was kept by Abraham Gen. 26. 5. by the Israelites Exod. 5. 5. The Law for the seventh day was repeated Exod. 16. 22 23. Answers 4. I am of the same opinion but it is uncertain so far as it is uncertain whether it was instituted actually at first But the rest Ex. 5. 5. seemeth plainly to referr to no Sabbath but to the peoples neglect of their tasks while Moses kept them in hope of deliverance and treated for them And their tasks with their desire to go into the Wilderness to Sacrifice maketh it probable that Pharaoh never allowed them the Sabbaths rest Reasons 5. The Decalogue was spoken by Jehovah Christ Exod. 20. 1. see the Assemblies lesser Catechisme on the Preamble in the Commands Because the Lord is our God c. Redeemer c. therefore we are bound to keep c. Exod. 19. 3. compared with Act. 7. 38. Esa. 63. 9. Ex. 19. 17. The Decalogue written by his Finger Ex. 31. 18. On Tables of Stone Ex. 32. 15 16 19. 34 1 28. and kept by all the Prophets Answers 5. All true and uncontroverted with these suppositions 1. That the Father as well as the Son gave the Decalogue 2. That the second person was not 〈◊〉 Incarnate Christ. 3. That the Law was given by the Ministration of Angels who its like are called the Voice and Finger of God 4. That God our Redeemer did variously Govern his Kingdom by his Law and Covenant in various Editions of which more anon Reasons 6. The Decalogue was confirmed by Jehovah Christ Ma◠5. 17 18 19. Luk. 16. 17. Mat. 28. 20. Joh. 14. 15. 15. 14. Rom 3. 31. 7. 12. Jam. 2. 8 12. NewCovenant Heb. 8. 10. 1 Joh. 3. 22 24. 1 Joh. 5. 3. 2 Ep. Joh. 5. 6. Rev. 12. 17. 14. 12. 22. 14 18. compared with Mal. 4. 4. Answers 6. Here beginneth our fundamental difference I shall first tell you what we take for the truth and then consider of what you alledge against it 1. We hold that every Law is the Law of some one some Law-maker or Soveraign power And therefore Christ being now the Head over all things to the Church Eph. 1. 22 23. whatever Law is now in Being to the Church must needs be the Law of Christ. 2. We hold that Christs Redeemed Kingdom hath been Governed by him with variety of Administrations by various Editions of his Law or Covenant That is I. Universally to Mankind viz. 1. Before his Incarnation which was first To Adam and secondly to Noah and to mankind in them both 2. After his Incarnation II. Particularly to the seed of Abraham even the Jews as a particular Political society chosen out of the World not as the only people or Church of God on Earth but for peculiar extraordinary mercies as a peculiar people 3. We believe that each of these Administrations was fittest for its proper time and subject according to the manifold Wisdom of God But yet the Alterations were many and great and all tended towards perfection so that the last Edition of the Covenant by Christ Incarnate and his Holy Spirit much excelled all that went before in the Kingdom of the Mediatour And all these changes were made by God-Redeemer himself 4. As it was the work of the Redeemer to be the Repairer of Nature and recoverer of man to God so in all the several Administrations the great Laws of Nature containing mans duty to God resulting from and manifested in our Nature as related to God and in the Natura rerum or the Works of God was still made the chief part of the Redeemers Law so that this Law of Nature whose summe is the Love of God and of his Image is ever the Primitive unchangeable Law and the rest are secondary subservient Laws either Positive or remedying or both And no tittle of this shall ever cease if nature cease not 5. But yet there are temporary Laws of Nature which are about Temporary things or where the Nature of the thing it self is mutable from whence the Natural duty doth result As it was a duty by the then Law of Nature it self for Adams Sons and Daughters to Marry Increase and multiply being made a natural Benediction and the means a natural Duty And yet now it is incest against the Law of Nature for Brother and Sister to Marry So it was a Natural duty for Adam and Eve before their Fall to love each other as innocent but not so when they ceased to be innocent For cessanie materiâ cessat obligatio 6. So also some Positive Commands made to Adam in Innocence ceased on the fall and sentence As to dress that Garden And some positives of the first Administrations of Grace did cease by the supervening of a more perfect administration As the two Symbolical or Sacramental Trees in the Garden were no longer such to man when he was turned out so no positive Ordinance of Grace was any longer in force when God himself repealed it by the introduction of a more perfect Administration 7. Accordingly we hold that a change is now made of the sanctified day Where note 1. That we take not the seventh day no nor one day in seven though that be nothing to our Controversie to be a Duty by the proper Law of Nature but by a Positive Law 2. That the seventh day is never called a Sahbath till Moses time but only a Sanctified and blessed day the word Sabbath being ever taken in Scripture for a day of Ceremonial Rest as well as of spiritual Rest and Worship 3. That Christ himself hath continued a seventh day but changed the seventh day to the first not as a Sabbath that is A day of Ceremonial Rest for he hath ended all Sabbaths as shadows of things that were to come even of rest which remained for the people of God Heb. 4. 9. Col. 2. 16. And this is it which is incumbent upon us to prove and I think I have fully proved already 4. That having proved the thing done the positive Law of the seventh day changed by the Holy Ghost to the first day it concerneth us not much to give the reasons of Gods doings But yet this reason may secondarily be observed That God having made the whole frame of Nature very good did thereby make it the glass in which he was to be seen by man and the Book
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
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
Indeed all Labour is that is all the Motion of any Creature which is out of its proper place and moveth towards it But if you will call the Action of Active natures such as our souls are by the name of spiritual motion or Metaphysical motion as many do then no doubt but cessation is as contrary to their nature as corporal motion is to the nature of a stone And the Rest that is the perfection pleasure and felicity of Spirits consisteth in their greatest activity in good They rest not saying Holy Holy c. 3. You transfer the case from a day of Worship to a day of Rest. And so make your cause worse Because nature saith much for one stated day of Worship but not for one stated day of Rest from labour further than the Worship it self must have a vacancy from other things For reason can prove no necessity to humane nature of Resting a whole day any more than for a due proportioning of Rest unto Labour every day The Rest of one hour in seven is as much as the Rest of one Day in seven Or if some more additional conveniences may be found for Dayes than Hours there being no convenience without its inconvenience this will but shew us that the Law is well made when it is made but not prove a priore that there is or must be such an universal Law As you can never prove that Nature teacheth men the distribution of Time by Weeks 1. It being a thing of Tradition Custom and Consent 2. And no man naturally knoweth it till others tell him of it 3. And many Nations do not so measure their time 4. And no man can bring a Natural Reason to prove that it must be so which they might do if it were a Law of Natural Reason so also that every Family or Countrey at least should not have leave to vary their dayes of Rest according to diversity of Riches and Poverty Health and Sickness Youth and Age Peace and War and other such cases you cannot prove necessary by Nature alone though you may prove it well done when it is done 4 You cannot prove the last day more necessary for Rest than the first or any other For there are few Countreys where Wars or some other necessities have not constrained them sometimes to violate the Sabbaths Rest which when they have done it is as many dayes from the third day to the third as from the seventh to the seventh 5. If Time were naturally measured by Weeks yet it followeth not that Rest must be so some Countreys are strong and can labour longer and others tender and weak and can labour less 6. And seeing that the Reason of a day for worshipping Assemblies is greater and more noble than the Reason of a day for Bodily Rest Nature will rather tell us that God should have the first day than the last A Jove principium As God was to have the first born the first fruits c. 7. If we might frame Laws for Divine Worship by such conceits of convenience as this is of the last day in seven as fittest for Rest and call them all the Laws of Nature what a multitude of additions would be made and of how great diversity whilst every mans conceit went for Reason and Reason for Nature and so we should have as many Laws of Nature as there are diversities of conceits And yet that there is such a thing as a Law of Nature in which all Reason should agree we doubt not But having in vain expected your proof that the seventh day Sabbath is the Law of Nature or of universal natural obligation I shall briefly prove the Negative that it is not 1. That which is of natural obligation may be proved by Natural Reason that is by Reason arguing from the nature of the thing to be a duty But that the seventh day must be kept holy as a Sabbath cannot be proved from the nature of the thing Therefore it is not of Natural obligation He that will deny the Minor let him instance in his natural proof 2. That is not an universal Law of Nature which Learned Godly men and the greatest number of these yea almost all the world know no such thing by and confess they cannot prove by Nature But such is the seventh day Sabbath c. It is not I alone that know nothing of any such Law nor am able by any Natural Evidence to prove it but also all the Divines and other Christians that I am or ever was acquainted with Nay I never knew one man that could say that he either had such a Law in his own nature unless some one did take his conceit for a Law nor that he could shew such 3 Law in natura rerum And it is a strange Law of Nature which is to be found in no ones Nature but perhaps twenty mens or very few in a whole age nor is discerned by all the rest of the world If you say that few understand nature or improve their reason I answer 1. If it be such a Law of Nature as is obliterated in almost all mankind it is a very great argument that nature being changed the Law is changed How can that oblige which cannot be known 2. Are not we men as well as you Have not several Ages had as great improvers of nature as you If grace must be the improver are there or have there been none as gracious If Learning must be the improver have there been none as learned If diligence or impartiality must be the improvers of nature have there not been many as diligent studious and impartial as your selves Let all rational men judge which of these is the better argument I and twenty men more in the world do discern in Nature an universal obligation on mankind to keep the seventh day Sabbath Therefore it is the Law of Nature Or The world of mankind godly and ungodly learned and unlearned discern no such natural obligation except you and the few of your mind Therefore it is no Law of Nature 3. That is not like to be an Universal Law of Nature which no one man since the Creation can be proved to have known and received as such by meer natural reasons without tradition But no one man since the Creation can be proved to have known and received the seventh day Sabbath by meer natural reason without tradition Therefore it is not like to be an Universal Law of Nature If you know any man name him and prove it For I never read or heard of such a man 4. If the Text mention it only as a Positive Institution then it is not to be accounted a Law of nature But the Text mentioneth it only as a Positive institution As is plain Gen. 2. 3. God blessed the seventh day and sanctified it because that in it he had rested from all his work c. If it had been a Law of nature it had been made in Nature and the making
Original is not known 4. That the Antients joyn not the Lords day with these but take the Lords day for an Apostolical institution written in Scripture though the universal practice of all Churches fullier deliver the certain History of it But the rest they take for unwritten Customs as distinct from Scripture Ordinances As Epiphanius fully sheweth 5. That most Christians are agreed that if these later could be proved Apostolical Institutions for the Church universal it would be our duty to use them though they were not in Scripture So that we reject them only for want of such proof But the proof of the Lords dayes separation being far better by concurrence of Scripture and all antient History it followeth not that we must doubt of that which hath full and certain proof because we must doubt of that which wants it 6. And if it were necessary that they stood or fell together as it is not it were necessary that we did receive those three or four Ceremonies for the sake of the Lords day which â—ath so great evidence rather than that we cast off the Lords day because of these Ceremonies Not only because there is more Good in the Lords dâ—y than there is evil to be any way suspected by a doubter in these Ceremonies but especially because the Evidence for the day is so great that if the said Ceremonies had but the same they were undoubtedly of Divine authority or institution In a word I have shewed you somewhat of the evidence for the Lords day Do you now shew me the like for them and then I will prove that both must be received But if you cannot do not pretend a parity 7. And the same Churches laying by the Customs aforesaid or most of them did shew that they â—â—ok them not indeed for Apostolical institutions as they did the Lords day which they continued to observe not as a Ceremony but as a necessary thing 8. And the ancient Churches did believe that even in the Apostles dayes some things were used as Indifferent which were mutable and were not Laws but temporary customs And some things were necessary setled by Law for perpetuity Of the former kind they thought were the greeting one another with a holy kiss the Womens praying covered with a Veil of which the Apostle saith that it was then and there so decent that the contrary would have been unseemly and the Churches of God had no such custom by which he answereth the contentious yet in other Countreys where custom altereth the signification it may be otherwise Also that a man wear not long hair and that they have a Love Feast on the Lords day which yet Paul seemeth to begin to alter in his rebuke of the abusers of it 1 Cor. 11. And if these ancient Churches thought the Milk and Honey and the white Garment and the Station and Adoration Eastwards to be also such like indifferent mutable customs as it is apparent they did this is nothing at all to invalidate our proof that the Lords day was used and consequently appointed in the dayes of the Apostles Obj. At least it will prove it mutable as they were Answ. No such matter Because the very nature of such Circumstances having no stated necessity or usefulness sheweth them to be mutable But the reason of the Lords dayes use is perpetual And it is founded partly in the Law of nature which telleth us that some stated dayes should be set apart for holy things and partly in the positive part of the fourth Commandment which telleth us that once God determined of one day in seven yea and this upon the ground of his own Cessation of his Creation-work that man on that day might observe a Holy Rest in the worshipping of the great Creator which is a Reason belonging not to the Jews only but to the whole world Yea and that Reason whatever Dr. Heylin say to the contrary from the meer silence of the former History in Genesis doth seem plainly to intimate that this is but the repetition of that Law of the Sabbath which was given to Adam For why should God begin two thousand years after to give men a Sabbath upon the reason of his rest from the Creation and for the Commemoration of it if he had never called man to that Commemoration before And it is certain that the Sabbath was observed at the falling of Manna before the giving of the Law And let any considerate Christian judge between Dr. Heylin and us in this 1. Whether the not falâ—ing of Manna or the Rest of God after the Creation was like to be the Original reason of the Sabbath 2. And whether if it had been the first it would not have been said Remember to keep holy the Sabbath day for on six dayes Manna fell and not on the seventh rather than For in six dayes God created Heaven and Earth c. and rested the seventh day And it is causally added Wherefore the Lord blessed the Sabbath day and hallowed it Nay consider whether this annexed Reason intimate not that the day on this ground being hallowed before therefore it was that God sent not down the Manna on that day and that he prohibited the people from seeking it And he that considereth the brevity of the History in Genesis will think he is very bold that obtrudeth on the world his Negative Argument The Sabbath is not there mentioned therefore it was not then kept And if it was a Positive Law given to Adam on the reason of the Creation Rest it was then such a Positive as must be next to a Law of Nature and was given to all mankind in Adam and Adam must needs be obliged to deliver it down to the world So that though the Mosaical Law even as given in Stone be ceased yea and Adams Positives too formally as such yet this is sure that once God himself determined by a Law that one stated day in seven was the fittest proportion of time to be separated to holy Worship And if it was so once yea to all the world from the Creation it is so still Because there is still the same reason for it And we are bound to judge Gods determination of the proportion to be wiser than any that we can make And so by parity of Reason consequentially even those abrogated Laws do thus far bind us still not so far as abrogated but because the record and reason of them is still a signification of the due proportion of time and consequently of our duty Now the Lords day supposing one weekly day to be due and being but that day determined of and this upon the Reason of the Resurrection and for the Commemoration of our Redemption and that by such inspired and authorized persons it followeth clearly that this is no such mutable ceremony as a Love Feast or the Kiss of Love or the Veil or the washing of feet or the anointing of the sick which were mostly occasionall actions 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