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
he is in the right that maketh Conscience of the Lords day only 2. But yet I will not break Charity with any Brother that shall in tenderness of Conscience keep both dayes especially in times of prophaness when few will be brought to the true observation of one 3. But I think him that keepeth the seventh day only and neglecteth the Lords day to sin against very evident light with many aggravations 4. But I think him that keepeth no day whether professedly or practising contrary to his profession whether on pretence of avoiding Superstition or on pretence of keeping every day as a Sabbath to be far the worst of all I shall now add somewhat to some appendant Questions CHAP. VIII Of the beginning of the Day Quest. 1. When doth the Lords day begin Answ. 1. If we can tell when any day beginneth we may know when that beginneth If we cannot the necessity of our ignorance will shorten the trouble of our scruples by excusing us 2. Because the Lords day is not to be kept as a Jewish Sabbath ceremoniously but the Time and the Rest are here commanded subserviently for the work sake therefore we have not so much reason to be scrupulous about the hours of beginning and ending as the Jews had about their Sabbath 3. I think he that judgeth of the beginning and ending of the day according to the common estimation of the Countrey where he liveth will best answer the ends of the Institution For he will still keep the same proportion of time and so much as is ordinarily allowed on other dayes for work he will spend this day in holy works and so much in rest as is used to be spent in rest on other dayes which may ordinarily satisfie a well informed Conscience And if any extraordinary occasions as journeying or the like require him to doubt of any hours of the night whether they be part of the Lords day or not 1. It will be but his sleeping time and not his worshipping time which he will be in doubt of and 2. He will avoid all scandal and tempting others to break the day if he measure the day by the common estimate whereas if the Countrey where he liveth do esteem the day to begin at Sun-setting and he suppose it to begin at Midnight he may be scandalous by doing that which in the common opinion is a violation of the day If I thought that this short kind of solution were not the fittest to afford just quietness to the minds of sober Christians in this point I would take the pains to scan the Controversie about the true beginning of dayes But left it more puzzle and perplex than edifie or resolve and quiet the Conscience I save my self and the Reader that trouble CHAP. IX Quest. 2. HOw should the Lords day be kept or used Answ. The Practical Directions I have given in another Treatise I shall now give you but these generals I. The day being separated or set apart for Holy Worship must accordingly be spent therein To sanctifie it is to spend it in holy exercises How else should it be used as a Holy Day I was in the Spirit on the Lords day saith St. John Rev. 1. 10. II. The principal work of the day is the Communion of Christians in the publick exercises of Gods worship It is principally to be spent in holy assemblies And this is the use that the Scripture expresly mentioneth Acts 20. 7. and intimateth 1 Coâ— 16. 1 2. And as most Expotors think John 21. when the Disciples were gathered together with the door shut for fear of the Jews And all Church History assureth us that in these holy Assemblies principally the day was spent by the ancient Christians They spent almost all the day together 3. It is not only to be spent in holy exercises but also in such special holy exercises as are suitable to the purposes of the day That is it is a day of Commemorating the whole woâ—â— of our Redemption but especially the Resurrection of Christ. Therefore it is a day of Thanksgiving and Praise and the special services 〈◊〉 it must be Laudatory and Joyful exercises 4. But yet because it is sinners that are called to their work who are not yet fully delivered from their sin and misery these praises must be mixed with penitent Confessions and with earnest Petitions and with diligent Learning the will of God More particularly the publick exercises of the day are 1. Humble and penitent Confessions of sin 2. The faithful and fervent prayers of the Church 3. The Reading Preaching and Hearing of the Word of God 4. The Communion of the Church in the Lords Supper 5. The Laudatory Exhortations which attend it And the singing and speaking of the praises of our Creator and Redeemer and Sanctifier with joyful Thanksgiving for his wonderful benefits 6. The seasonable exercise of holy Discipline on particular persons for comforting the weak reforming the scandalous casting out the obstinately impenitent and absolving and receiving the penitent 7. The Pastors blessing the people in the name of the Lord. 8. And as an appurtenance in due season Oblations or Contributions for holy and Charitable uses even for the Church and Poor which yet may be put off to other dayes when it is more convenient so to do Qu. But who is it that must be present in all these exercises Answ. Where there is no Church yet called the whole day may be spent in Preaching to and teaching the unconverted Infidels But where there is a Church and no other persons mixt the whole exercises of the day must be such as are fitted to the state of the Church But where there is a Church and other persons Infidels or impenitent ones with them the day must be spent proportionably in exercises suitable to the good of both yet so that Church-exercises should be the principal work of the day And the ancient laudable practice of the Churches was to Preach to the Infidel auditors and Catechumens in the morning on such Subjects as were most suitable to them and then to dismiss them and retain the faithful or baptized only And to Teach them all the Commands of Christ To stir them up to the Joyful commemoration of Christ and his Resurrection and to sing Gods praises and celebrate the Lords Supper with Eucharistical acknowledgments and joy And they never kept a Lords day in the Church without the Lords Supper In which the bare administration of the signes was not their whole work but all their Thanksgiving and Praising exercises were principally then used and connexed to the Lords Supper which the Liturgies yet extant do at large express And I know no reason but thus it should be still or at least but that this course should be the ordinary celebration of the day Qu. But seeing the Sabbath was instituted in the beginning to commemorate the work of the Creation must that be laid by now because of our commemoration of the work of
Churches unanimously agreed in the holy use of it as a separated day even from and in the Apostles dayes Obj. But the Emperour Constantines Edict alloweth Husbandmen to labour Answ. Only in case of apparent hazard lest the fruits of the Earth be lost as we allow Sea-men to work at Sea in case of necessity And so though by his second Edict Manumission was allowed to the Judges as an act of Charity yet they were forbidden Judging in all other ordinary causes lest the day be profaned by wranglings Gratian Valentinian and Theodosius by their Edict forbad publick spectacles or shews on the Lords day And all seeking and judging of Debts and litigious Suits and afterward Valentinian and Valens make an Edict that no Christian should on that day be convented by the Exactors or Receivers Ob. But saith H. for 300. years there was no Law to bind men to that day Answ. The Apostles Institution was a Law of Christ by his spirit Mat. 28. 20. And how should there be a humane Law before there was a Christian Magistracie Obj. Saith H. p. 95. The powers which raised it up may take it lower if they please yea take it quite away c. Ans. True that is Christ may And when he doth it by himself or by new Apostles who confirm their Commission by Miracles we will obey But we expect his presence with the Apostolical constitutions to the end of the World Mat. 28. 20. Theodosius also enacted that on the Lords day and in the Christmas and on Easter and to Whitsuntide the publike Cirques and Theaters should be shut up For we grant that when Christian Magistrates took the matter in hand other Holy dayes were brought in by degrees whereas before the Christians indeed met yea and Communicated as oft as they could even most daies in the week but did not separate the daies as holy to Gods service as they did the Lords day Only Christmas day and the Memorials of those Martyrs that were neer them to encourage the people to constancy they honoured somewhat early But those were anniversary and not weekly And the Wednesdays and Fridays were kept by them but as we keep them now or as a Lecture day I grant also that when Christian Magistracie arose as the Holy dayes multiplied the manner of the dayes observation altered For whereas from the beginning the Christians used to stay together from morning till night partly through devotion and partly for fear of persecution if they were noted to go in and out Afterward being free they met twice a day with intermission as we do now Not that their whole dayes Service was but an hour or two as Heylin would prove from a perverted word of Chrysostomes and another of Origenes or Ruffinus and from the length of their published Homilies For he perverteth what was spoken of the length of the Sermon as spoken of the length of all the Service of the whole day whereas there was much more time spent in the Eucharistical and Liturgick offices of Prayer Praise Sacraments and Exhortations proper to the Church than was in the Sermon When I was suffered to exercise my Ministry my self having four hundred or five hundred if not six hundred to administer the Sacrament to though twice the number kept themselves away it took up the time of two Sermons usually to administer it besides all the ordinary Readings Prayers and Praises Morning and Evening Heylin noteth by the way 1. That now officiating in a white garment begun 2. And Kneeling at the Sacrament which last he proveth from two or three words where Adoration only is named But 1. A late Treatise hath fully proved that the White garment was not a Religious Ceremony then at all but the Ordinary splendid Apparel of honourable persons in those times which were thought meet for the honour of the Ministry when Christian Princes did advance them 2. And he quite forgot that Adoration on the Lords dayes was ever used standing and that he had said before that it was above a thousand years before the custome was altered The inclinations to overmuch strictness on the Lords day The destruction of the Gothish Army by the Romans in Africa because they would not fight on that day c. see in Heylin p. 112 113 c. His translation of the words of the Synod or Council at Mascon 588. I think worthy the transcribing It is observed that Christian people do very rashly slight and neglect the Lords day giving themselves thereon as on other dayes to continual labours c. Therefore let every Christian in case he carry not that name in vain give eare to our instruction knowing that we have care that you should do well as well as the power to bridle you that you do not ill It followeth Custodite Diem Dominicum qui nos denuo peperit c. Keep the Lords day the day of our new birth whereon we were delivered from the snares of sin Let no man meddle in Litigious Controversies or deal in actions or Law suites or put himself at all on such an exigent that needs he must prepare his Oxen for their daily work but exercise your selves in Hymnes and singing praises unto God being intent thereon both in mind and body If any have a Church at hand let him go unto it and there pour forth his soul in tears and Prayers his Eyes and Hands being all that day lifted up to God It is the everlasting day of rest insinuating to us under the shadow of the seventh day or Sabbath in the Law and Prophets And therefore it is very meet that we should celebrate this day with one accord whereon we have been made what at first we were not Let us then offer to God our free and voluntary service by whose great goodness we are freed from the Goal of error not that the Lord exacts it of us that we should celebrate this day in a corporal abstinence or rest from labour who only looks that we do yield obedience to his holy will by which contemning earthly things he may conduct us to the Heavens of his infinite mercy However if any man shall set at naught this our Exhortation be he assured that God shall punish him as he hath deserved and that he shall be also subject unto the Censures of the Church In case he be a Lawyer he shall lose his cause if that he be an Husbandman or Servant he shall be corporally punished for it But if a Clergy-man or Monk he shall be six Moneths separated from the Congregation His reproof of Gregorius Turonensis for his strictness for the Lords day sheweth but his own dissent from him and from the Churches of that Age. King Alfreds Laws for the observation of the Lords day and against Dicing Drinking c. on it are visible in our own Constitutions in Spelman and others And many more Edicts and Laws are recited by H. himself of other Countreys Two are worthy the observation for
other Festivals whatsoever it is yet greater boldness without proof to exclude the principal part from whence the rest did receive the name 3. Besides the Feasts and New Moons being here named as distinct from the Sabbath are like to include so much of the other separated dayes as will leave it still more unmeet to exclude the weekly Sabbath in the Explication of that word Sabbaths when so many Feasts are first distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incuit Grotius hic sunt Azyma dies omer scenopegia dies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obj. But the Sabbath mentioned in the Decalogue could not be included Answ. This is spoken without proof and the contrary is before proved Obj. By this you will make the Christian Sabbath also to be excluded Is not the Lords day a Sabbath Answ. I am here to speak but of the name of which I say that the common sense of the word Sabbath was a Day so appointed to Rest as that the bodily Rest of it was a primary part of its observation to be kept for it self and such the Jewish Sabbaths were Though spiritual Worship was then also commanded yet the corporal Rest was more expresly or frequently urged in the Law and this not only subordinately as an advantage to the spiritual worship but for it self as an immediate and most visible and notable part of Sabbatizing Even as other Ceremonies under the Law were commanded not only as doctrinal Types of things spiritual but as external Acts of Ceremonious operous obedience suited to the Jews Minority which is after called the yoke which they and their Fathers were unable to bear Acts 15. Whereas the Lords day is appointed but as a seasonable time subserviently to the spiritual work of the day And the bodily Rest not required as primary obedience for it self but only for the spiritual work sake and therefore no bodily labour is now unlawful but such as 〈◊〉 hinderance to the spiritual work of the day 〈◊〉 or accidentally a scandal and temptation to others whereas the breach of the outward Rest of the Jews Sabbath was a sin directly of it self without hinderance of or respect to the spiritual Worship So that the first notion and sense of a Sabbath in those dayes being in common use A day of such Ceremonial Corporal Rest as the Jewish Sabbath was the Lords day is never in Scripture called by that name but the proper name is The Lords day And the ancient Churches called it constantly by that name and never called it the Sabbath but when they spake Analogically by allusion to the Jews Sabbath even as they called the holy Table the Altar and the Bread and Wine the Sacrifice Therefore it is plain that Paul is to be understood of all proper Sabbaths and not of the Lords day which was then and long after distinguished from the Sabbath And this Ceremonial Sabbatizing of the Jews was so strict that the Ceremonicusness made them the scorn of the Heathens as appeareth by the derisions of Horat. li. 1. sat 9. Persius sat 5. Juvenal sat 6. Martial lib. 4. and others whereas they derided not the Christians for the Ceremonious Rest but for their Worship on that day The Lords day being not called a Sabbath in the old sense then only in use but distinguished from the Sabbath cannot be meant by the Apostle in his exclusion of the Sabbath Obj. But the Apostles then met in the Synagogues with the Jews on the Sabbaths Therefore it is not those dayes that he meaneth here Col. 2. 16. Answ 1. You might as well say that therefore he is not for the cessation of the Jewish manner of Worship or Communion with them in it because he met with them 2. And you may as well say that he was for the continuance of Circumcision and Purification because he purified himself and circumcised Timothy 3. Or that he was for the continuance of their other Feasts in which also he refused not to joyn with them 4. But Paul did not keep their Sabbaths formally as Sabbaths but only take the advantage of their Assemblies to teach them and convince them and to keep an interest in them And not scandalize them by an unseasonable violation and contradiction 5. And you must note also that the Text saith not Observe not Sabbath dayes but Let no man judge you that is Let none take it for your sin that you observe them not nor do you receive any such Doctrine of the necessity of keeping the Law of Moses The case seemeth like that of things strangled and blood which were to be forborn among the Jews while they were offensive and the use of them hindred their conversion Obj. But the ancient Christians did observe both dayes Answ. 1. In the first Ages they did as the Apostles did that is 1. They observed no day strictly as a Sabbath in the notion then in use 2. They observed the Lords day as a day set apart by the Holy Ghost for Christian Worship 3. They so far observed the Jews Sabbath materialy as to avoid their scandal and to take opportunity to win them 2. But those that lived far from all Jews and those that lived after the Law was sufficiently taken down did keep but one day even the Lords day as separated to holy uses except some Christians who differed from the rest as the followers of Papias did in the Millenary point 3. And note that even these dissenters did still make no question of keeping the Lords day which sheweth that it was on foot from the times of the Apostles 〈◊〉 whoever it was and whenever he wrote saith that After the Sabbath we keep the Lords day And Pseudo-Clemens Can. 33. saith Servants work five dayes but on the Sabbath and Lords day they keep holy day in the Church for the Doctrine or Learning of Godliness The Text of Gal. 4. 10. is of the same sense with Col. 2. 16. against the Jews Sabbath and therefore needeth no other defence And I would have you consider whether as Christs Resurrection was the foundation of the Lords day so Christs lying dead and buried in a Grave on the seventh day Sabbath was not a fundamental abrogation of it I say not the Actual and plenary abrogation For it was the Command of Christ by his Word Spirit or both to the Apostles before proved which fully made the change But as the Resurrection was the Ground of the new day so his Burial seemeth to intimate that the day with all the Jewish Law which it was the symbolical profession of lay dead and buried with him Sure I am that he saith when the Bridegroom is taken from them then shall they fast and mourn but he was most notably taken from them when he lay dead in the Grave And if they must fast and mourn that day they could not keep it as a Sabbath which was a day of joy Therefore as by death he overcame him that had the power of death Heb. 2. 14. and
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
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
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
day And for the most part they Celebrated not the Lords Supper on that day And they abhorred the keeping it as a day of Rest. 2. They met on that day for all these Reasons 1. Because having been used in the beginning to meet every day in the Week when they had all things common and were to shew the power of the Evangelical Doctrine to the height Act. 2. 44 45 46. 4. 33 34 35. as they found cause to retrive their community so did they to meet seldomer and yet not so seldome as once a Week And therefore as we now keep other meetings for Lectures and Prayers besides the Lords day so did they then on Wednesdayes Fridayes and Saturdayes 2. Because the Conversion of the Jews was a great part of their work and hope And therefore to win them they would with Paul become Jews that is not affect an unnecessary distance but come as neer them as Lawfully they could 3. Because Converted Jews were no small part of the Eastern Churches who could not easily be quite brought off from Jewish Customes And the rest were unwilling to offend them being taught not to despise the weak that observed meats and days Rom. 14. 15. Gal. 2. 4. Because the Assemblies on the seventh day were taken as fit preparatories to the sanctifying of the Lords day on which account the Church of England now appointeth them These things one that is acquainted with Church History needeth no proof of And they are sufficiently proved before Ignatius words before cited are full And those of the Council of Laodicea Can. 29. are more full who do at once appoint meetings on the seventh day and yet Anathematize them that Judaize thereon by bodily rest and would have men labour on it and preferr the Lords day before it Justin Martyr in his Dialogue with Trypho doth largely shew that Circumcision and the Sabbath are ceased by the coming of Christ and his Institutions and are not now to be used by Christians And what writer have we of full reputation and credibility more ancient than Justin from whom any testimony in this case might be sought Tertullian one of the next li. 2. against Marcion saith that the Sabbath was for that Time and present occasion or use and not for perpetuity Athanasius was one that was for meeting on the Sabbath And yet writeth his Book de Sab. Circum purposely to prove that the Sabbath is ceased with Circumcision as a Shadow and that now the Lords day is the sanctified day And the like he hath most expresly in Homil. de Semente as is cited before saying that The Master being come the Vsher was out of use and the Sun being risen the Lamps are darkened Basil Ep. 74. Writeth against Apollinaris for holding that after the Resurrection we should keep Sabbaths and Judaizeâ— As if that were the perfection to which Christ would restore men See Greg. Nazianz. Orat. 43. And Chrysoft Hom. 19. in Mat. 12. against the use of the Sabbath Cyril Hieros cat 4. Epiphan against the Nazaraei condemn them for keeping the Sabbath and Circumcision though withal they kept the Lords day The same doth Epiphanius li. 1. Haer. 30. nâ— 2. and before him Eusebius Hist. li. 3. say of the Ebionites Augustine oft telleth us that the observation or keeping of the seventh day Sabbath is ceased and not to be done by Christians Qu. ex N. Test. 69. Ad Bonif. l. 3. Contr. Faust. Manich. li. 6. c. 4. De Genes ad lit l. 4. c. 13. de spir lit c. 14. de util Cred. c. 3. 3. And as for the Abassians keeping the Sabbath It s true they keep that day in some sort But it is as true that they use Circumcision and many other Jewish Ceremonies besides oft Baptizings And that they profess not to use these as the Jews do but only as ancient Customes and as Paul did while he complyed with them using the outward action for other ends than Judaizers do And the rather because they think their Emperours descended from Solomon But the Lords day they keep on the same account as other Christians And if this instance make any thing for Sabbatizing it will make as much for Circumcising and other Jewish rites but nothing against the Sanctifying of the Lords day 4. And as for the matter of Fasting on the Sabbath the Churches greatly varyed in their Customes The Eastern Churches and Millan in the West were against Fasting on the Sabbath on two accounts 1. Because as is said they would not offend the Jewes Even as many peaceable Non-Conformists who are against many Holy dayes now established do yet forbear labouring and opening their Shops on those dayes because they will not give offence Yea and go to hear the Sermons on those dayes though they keep them not Holy as such dayes 2. Because there were many sorts of Hereticks in those times who held that the World was made by an evil God and thence came evil and so they Fasted on the seventh day on that reason Which made the Christians avoid it lest they should Symbolize with those Hereticks And therefore the real or pretended Ignatius speaketh so severely against Fasting on the Sabbath as well as on the Lords day And so do the Constitutions called the Apostles yea and the Canons called theirs Can. 65. But in the Western Churches as is aforesaid both Jews and Hereticks were more distant or less considerable for numbers and therefore they fasted on the seventh day and that the rather lest they should seem by Sabbatizing to Judaize Which was before Antichrists appearing unless you think all the holy Doctors before cited and all the Western Churches to be Antichristian Having gone thus far I here add two more Scripture Arguments to prove the abolition of the Jewish Sabbath The first is because it is frequently made as Circumcision is a sign of the particular Covenant between God and that Nation as they were a political body and peculiar people Therefore if their Policy cease and Gods relation to them as a Political body and peculiar people and so that Political Covenant with them then also the signe of the Covenant and Relation ceaseth And though the word for ever is sometime added it is no other than is oft added also to the Jewish Law and Ceremonies 2. From Act. 15. Where the case is determined by a Council of Apostles Elders and Brethren yea by the Holy Ghost V. 28. It appeareth by V. 24. that the thing asserted by the false Teachers was that the Gentiles must be Circumcised and keep the Law that is of Moses V. 1. Now the seventh day Sabbath was part of that Law As Sacrificing was though it was a Law before But the Holy Ghost determineth the case to lay on them no greater burden than these necessary things after named where the Sabbath is none of them and therefore hereby shut out The precepts given to Noah are named of which the Sabbath was not
part of the Mosaical Covenant And if the Form cease which denominateth the Being and denomination ceaseeth and all the parts as parts of that which ceaseth So that if the Covenant of Works made with the Jews cease which Camero calleth a third or middle Covenant and several men do variously denominate but the Scripture calleth the old or former Covenant or Testament or Disposition then all the Law as part of that Covenant ceaseth And that is as much as to say also that it ceaseth as meerly Mosaical or Political to the Jews And then the Argument is vain This or that word was written in the Tables of Stone Therefore it is of perpetual obligation For as it was written in Stone it was Mosaical and is done away and under the New Covenant all that is Natural and Continued shall by the Spirit be written upon the Heart whence sin at first did obliterate it 7. That as the Rest of God in the Creation is described by a Cessation from his work with a complacency in the goodness of it but Christs Rest is described more by Vital Activity and Operation than by Cessation from work even his Triumphant Resurrection as the Conquest of Death and beginning of a New Life so I think the Old Sabbath is more described by such Corporeal Rest or Cessation from work which was partly Ceremonial or a signifying shadow and that the word Sabbath is never used in the Scripture but for such a day of Ceremonial Rest though including holy Worship But that the Lords day and its due observation is more described by spiritual Activity and Operation in the spiritual Resurrection of the soul and its new Life to God And that the Bodily Rest is no longer Ceremonial or shadowy but fitted to the promoting and subserving of the spiritual Activity and Complacency in God and holy exercises of the mind as the body it self is to the service of the soul. 8. That I am not ignorant that many of the English Divines long ago expound Matth. 24. 20. of the Christian Sabbath and Col. 2. 16. as exclusive of the Jewish Weekly Sabbath But so do not most Expositors for which I think they give very good reasons which I will not stand here to repeat 9. That I intended not a full and elaborate Treatise of the Lords Day but a brief Explication of that Method of proof which I conceive most easie and convincing and fittest for the use of doubting Christians who are many of them lost in doubts in the multitude and obscurity of arguments from the Old Testament when I think that the speedy and satisfactory dispatch of the Controversie is best made by a plain proof of the Institution of Christ by the Holy Ghost in the Apostles which I thought to have shewed in two or three Sheets but that the necessity of producing some evidence of the fact and answering other mens Objections drew it out to greater length And my method required me to say more of the practice of Antiquity than some other mens But again I must give notice that Dr. T. Ysoungs Dies Dominica is the Book which I agree with in the Method and Middle way of determining this Controversie and which I take to be the strongest written of it And that I omit most which he hath as taking mine but as an Appendix to his and desire him that will write against mine to answer both together or else I shall suppose his work to be undone ERRATA PAge 19 Line 23 and 24 for there put theâ— p 21 l 20 Bloâ—t out of the Conclusion p 30 l 10 for Pentecost r Passovâ—â— p 35 l. 4 r Canon Council Trul. p 181 l 13 r George Walker And in my Defence of the Principles of Love the Errata being not gathered the Reader is desired Part 2. page 92 line 3 for the Verb to read the Word FINIS * * I speak only de facto how the Antients used these words
THE Divine Appointment OF THE Lords Day Proved As a separated Day for Holy Worship especially in the Church Assemblies And consequently the Cessation of the Seventh day Sabbath Written for the satisfaction of some Religious Persons who are lately drawn into Error or doubting in both these Points By Richard Baxter Rev. 1. 10. I was in the Spirit on the Loras Day Col. 2. 16 17. Let no 〈◊〉 judge you in Meat or in Driak or in respect of an Holy day or Feast or of the New 〈◊〉 or Sabbaths 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. THE PREFACE Reader IF thou think this Treatise both superfluous and Defective when so many larger have better done the work already I shall not at all gainsay the latter nor much the former The reason of my writing it was the necessity and request of some very upright Godly persons who are lately faln into doubt or Errour in point of the Sabbath day conceiving that because the fourth Commandment was Written in Stone it is wholly unchangeable and consequently the seventh day Sabbath in force and that the Lords day is not a Day separated by God to holy Worship I knew that there was enough written on this Subject long agoe But 1. Much of it is in Latine 2. Some Writings which prove the abrogation of the Jewish Sabbath do withal treat so loosly of the Lords day as that they require a Confutation in the latter as well as a commendation for the former 3. Some are so large that the persons that I write for will hardly be brought to read them 4. Most go upon those grounds which I take to be less clear and build so much more than I can do on the fourth Commandment and on many passages of the old Testament and plead so much for the old Sabbatical notion and rest that I fear this is the chief occasion of many peoples Errours who when they find themselves in a wood of difficulties and nothing plain and convincing that is pleaded with them do therefore think it safest to stick to the old Jewish Sabbath The friends and acquaintance of some of these persons importuning me to take the plainest and nearest way to satisfie such honest doubters I have here done it according to my judgement not contending against any that go another way to work but thinking my self that this is very clear and satisfactory viz. to prove 1. That Christ did Commission his Apostles to Teach us all things which he commanded and to settle Orders in his Church 2. And that he gave them his spirit to enable them to do all this Infallibly by bringing all his words to their remembrance and by leading them into all truth 3. And that his Apostles by this spirit did de facto separate the Lords day for holy Worship especially in Church-Assemblies and declared the cessation of the Jewish Sabbaths 4. And that as this change had the very same Author as the Holy Scriptures the Holy Ghost in the Apostles so that fact hath the same kind of proof that we have of the Canon and the integrity and uncorruptness of the particular Scripture Books and Texts And that if so much Scripture as mencioneth the keeping of the Lords day expounded by the Concent and Practice of the Universal Church from the dayes of the Apostles all keeping this day as holy without the dissent of any one Sect or single person that I remember to have read of I say if all this History will not fully prove the point of fact that this day was kept in the Apostles times and consequently by their appointment then the same proof will not serve to evince that any text of Scripture is Canonical and uncorrupted nor can we think that any thing in the world that is past can have Historical proof I have been put to say somewhat particularly out of Antiquity for this evidence of the fact because it is that which I lay the greatest stress upon But I have not done it so largely as might be done 1. Because I would not lose the unlearned Reader in a Wood of History nor overwhelm him instead of edifying him 2. Because it is done already in Latine by Dr. Young in his Dies Dominica under the name of Theophilus Loncardiensis which I take to be the moderatest soundest and strongest Treatise on this subject that I have seen Though Mr. Cawdry and Palmer joyntly have done well and at greater length and Mr. Eaton Mr. Shephard Dr. Bound Wallaeus Rivet and my dear friend Mr. George Abbot against Broad have said very much And in their way Dr. White Dr. Heylin Bishop Ironside Mr. Brierwood c. 3. I chose most of the same Citations which Dr. Heylin himself produceth because he being the man that I am most put to defend my self against his confessions are my advantage 4. And if I had been willing I could not have been so full in this as the Subject will bespeak because I have almost eleven years been separated from my Library and long from the neighbourhood of any ones else I much pitty and wonder at those Godly men who are so much for stretching the words of Scripture to a sense that other men cannot find in them as that in the word Graven Images in the second Commandment they can find all set Formes of Prayer all composed studyed Sermons and all things about Worship of mans invention to be Images or Idolatry and yet they cannot find the abrogation of the Jewish Sabbath in the express words of Col. 2. 16. nor the other Texts which I have cited nor can they find the Institution of the Lords day in all the Texts and Evidences produced for it But though Satan may somewhat disturbe our Concord and tempt some mens Charity to remissness by these differences he shall never keep them out of Heaven who worship God through Christ by the Spirit even in spirit and truth Nor shall he I hope ever draw me to think such holy persons as herein differ from me to be worse than my self though I think them in this to be unhappily mistaken much less to approve either of their own separation from others or of other mens condemning them as Hereticks and inflicting severities upon them for these their opinions sake THE CONTENTS CHAP. 1. THE state of the Question with the summary proof of the Divine separation of the Lords Day page 1. CHAP II. That Christ commissioned his Apostles as his principal Church-Ministers to teach the Churches all his Doctrine and to deliver them all his Commands and Orders and so to settle and guide the first Churches p. 5. CHAP. III. Christ promised his Spirit to his Apostles to enable them to do what he had commissioned them to do by leading them into all truth and bringing his words and deeds to their remembrance and by guiding them at his Churches Guides p. 9.
that they took their Authority for the highest and their judgement for infallible and therefore received their writings as Canonical and Divine 3. The Churches professed to observe the Lords day as an Apostolical Ordinance And they cannot be all supposed to have conspired in a lie yea to have belyed the Holy Ghost 4. The Apostles themselves would have controlled this course if it had not been by their own appointment For I have proved that the usage was in their own daies And they were not so careless of the preservation of Christs Ordinances and Churches as to let such things be done without contradiction when it is known how Paul strove to resist and retrench all the corruptions of Church-order in the Churches to which he wrote If the Apostles silently connived at such corruptions how could we rest on their authority Especially the Apostle John in an 99 would rather have written against it as the superstition of Usurpers as he checkt Diotrephes for contempt of him than have said that he was in the Spirit on the Lords day when he saw Christ and received his Revelation and message to the Churches 5. And if the Churches had taken up this practice universally without the Apostles it is utterly improbable that no Church writer would have committed to memory either that one Church that begun the custome or the Council or means used for a sudden Confederacy therein If it had begun with some one Church it would have been long before the rest would have been brought to an agreeing Consent It was many hundred years before they all agreed of the Time of Easter And it was till the middle of Chrysostomes time for he saith it was but ten years agoe when he wrote it that they agreed of the time of Christs Nativity But if it had been done by Confederacy at once the motion the Council called about it the debates and the dissenters and resistances would all have been matter of fact so notable as would have found a place in some Author or Church History Whereas there is not a Syllable of any such thing either of Council letter messenger debate resistance c. Therefore it is evident that the thing was done by the Apostles Prop. 12. They that will deny the validity of 〈◊〉 Historical evidence do by consequence betray the Christian faith or give away or deny the necessary means of proving the truth of it and of many great particulars of Religion I suppose that in my Book called The Reasons of the Christian Religion I have proved that Christianity is proved true by the SPIRIT as the great witness of Christ and of the Christian Verity But I have proved withall the necessity and certainty of historical means to bring the matters of fact to our notice as sense it self did bring them to the notice of the first receivers For instance I. Without such historical Evidence and Certainty we cannot be certain what 〈◊〉 of Scripture are truly Canonical and of Divine authority and what not This Protestants grant to Papists in the Controversie of Tradition Though the Canon be it self compleat and Tradition is no supplement to make up the Scriptures as if they were iâ— suâ— genere imperfect yet it is commonly granted that our Fathers and Teachers Tradition is the hand to deliver us this perfect Rule and to tell us what parts make up the Canon If any say that the Books do prove themselves to be Canonical or Divine I answer 1. What man alive could tell without historical proof that the Canticles or Esther are Canonical yea or Ecclesiastes or the Proverbs and not the Books of Wisdome and Ecclesiasticus 2. How can any man know that the Scripture histories are Canonical The suitableness of them to a holy soul will do much to confirm one that is already holy of the truth of the Doctrines But if the spirit within us assure us immediately of the truth of the History it must be by Inspiration and Revelation which no Christians have that ever I was yet acquainted with For instance that the Books of Chronicles are Canonical or the Book of Either or the Books of the Kings or Samuel or Judges And how much doth the doctrine of Christianity depend on the history As of the Creation of the Israelites bondage and deliverance and the giving of the Law and Moses miracles and of Chronologie and Christs Genealogie and of the History of Christs own Nativity Miracles and Life and the History of the Apostles afterward To say that the very History so far proveth its own truth as that without subsequent History we can be sure of it and must be is to reduce all Christs Church of right believers into a narrow room when I never knew the man that as far as I could perceive did know the History to be Divine by its proper evidence without Tradition and subsequent History 3. And how can any man know the Ceremonial Law to be Divine by its proper evidence alone Who is he that readeth over Exodus Leviticus and Numbers that will say that without knowing by History that thâ—â— is a Divinâ— Record he could have certainly perceived by the Book it self that all these were indeed Divine institutions or Laws 4. And how can any meer Positive institutions oâ— the New Testament be known proprio lumine by their own evidence to be Divine As the institution of Sacraments Officers Orders c. What is there in them that can infallibly prove it to us 5. And how can any Prophecies be known by their own evidence to be Divine till they are fulfilled and that shall prove it I know that the whole frame together of the Christian Religion 〈◊〉 its sufficient Evidence but we must not be guilty of a peevish rejecting it The 〈◊〉 part 〈◊〉 its witness within us in that state of holiness which it imprinteth on the soul and the rest are witnessed to or proved partly by that and partly by Miracles and those and the records by historical evidence But when God hath made many things necessary to the full evidence and wranglers through partiality and Contention against each others will some throw away one part and some another they will all prove destroyers of the faith as all dividers be If the Papist will say It is Tradition and not inhaerent Evidence or if others will say that it is inhaerent evidence alone and not history or Tradition where God hath made both needful hereunto both will be found injurious to the faith II. Without this historical evidence we cannot prove that any of the books of Scripture are not maimed or depraved That they come to our hands as the Apostles and Evangelists wrote them uncorrupted It is certain by History that many Hereticks did deprave and câ—rrupt them and would have obtruded those Copies or Corruptions on the Churches And how we shall certainly prove that they did not prevail or that their copies are false and ours are true I know not without the help
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
yet it is not all such necessity neither that will allow us to do the thing Otherwise a Tradesman or Plowman might say that his labour is necessary to the getting or saving of this or that small commodity I shall be a loser if I do not work And on the other side if it were only a necessity for life limbs or livelihood that would allow us labour than it would be unlawful to dress Meat and to drive Cattle out of the Corn and many such things before mentioned And then it would be lawful to give meat only 〈◊〉 Oxen or Horses of great priâ—e and not to Hens Ducks Geese Dogs and other Animals of little value Therefore there is a great deal of prudent discretion necessary to the avoiding of extreamâ— God hath not enumerated all the particulars which are allowed or forbidden in their generals What then shall we do Shall we violate the outward rest of the day for the worth of 〈◊〉 Groat or two Pence as the feeding of Hens or such like may be Or shall we suffer the loâ—â— of many pounds rather than stiâ—r to save them As for instance Is it lawful to open or turn 〈◊〉 carry in Corn or Hay which in all rational probability though not certainly is like to be lost oâ— very much spoiled if it be let alone to the next day The Corâ— or Hay may be of many pounds value when the feeding of Swine oâ— Hens may be little The Corâ— or Hay is like to be lost when the Swine or Hens or Horses or Oxen may easily recover the hunger or abstinence of a day What must be done in such cases as these I answer 1. It is necessary to know that where God hath not made particular determinations yet general Laws do still oblige us 2. And that Christian Prudence is necessary to the right discarning how far our actions fall under those General Laws of God 3. That he that will discern these things must be a man that truly understandeth valueth and loveth the true Ends and Work of the Lords day and not a man that hateth it or careth not for it And a man that hath a right estimate also of those outward things which stand in question to be medled with And he must be one that hath no superstitious Jewish conceits of the external Rest of the day And he must be one that looketh not only to one thing or a few but to all things how numerous soever which the determination of his case dependeth on 4. And because very few are such it is needful that those few that are such be Casuists and Advisers to the rest and that the more ignorant consult with them especially if they be their proper Pastors as they do with Physicians and Lawyers for their health and their estates 5. It must be known that oft times the Laws of the Land do interpose in such cases And if they do determine so strictly as to forbid that which else would to some be lawful they must be obeyed Because bad men cannot be kept from doing ill by excesses unless some good men be hindered by the same Laws from some things that are to them indifferent nay possibly eligible if there were no such Law 6. And accordingly the case of Scandal or Temptation to others that will turn our Example to their sin must be considered in our Practice Yea it is not only things meerly Indifferent that we must deny our liberty in to prevent anothers fall but oft times that which would else be a Duty may become a sin when it will scandalize another or tempt him to a farr greater and more dangerous sin As it may be my duty to speak some word or do some action as most useful and beneficial when there is nothing against it And yet if I may foresee that another will turn that speech or action to his ruine to the hatred of piety or to take occasion from it to exercise cruelty upon other Christians c. it may become my hainous sin So it must here be considered who will know of the Action which you do and what use they are like to make of it 7. And a little publick hurt must be more regarded than more private benefit And the hurt of a mans soul cannot be countervailed by your corporal Commodities 8. These things being premised I suppose that the great Rule to guide you in such undetermined Circumstances is the Interest of the End All things must be done to the Glory of God and to Edification A truly impartial prudent man can discern by comparing all the circumstances whether his action as if it were carrying in Endangered Corn were likely to do more good or harm On one side you must put in the ballance the value of the thing to be saved your own necessity of it the poors need of it and Christs command Gather up the fragments that nothing be lost on the other side you must consider how far it will hinder your spiritual benefit and duty and how far the example may be like to encourage such as will do such things without just cause And so try which is the way of Gods honour and your own and your neighbours good and that is the way which you must take As in the Disciples rubbing the ears of Corn c. For the Rule is that your labour is then lawful and a duty when in the judgement of a truly judicious person it is like to do more good than hurt And it is then sinful when it is like to do more hurt than good Though all cannot discern this yet as far as I know this is the true rule to judge such actions by As for them that suppose our Lords day to be under the same Laws of Rest with the Jewish Sabbath and so think that they have a readyer way to decide these doubts I will not contend with them but I have told you why I am not of their mind V. From hence I further conclude that whereas there are some actions which bring some little benefit but yet are no apparent hinderances of any of the work of the day it seemeth to me too much Ceremoniousness and too ungospel-like to trouble our own or other mens Consciences by concluding such things to be unlawful If one have a word to speak of some considerable worldly business which may be forgotten if it be not presently spoken or if I meet one with whom I must speak the next day about some worldly business and if I then wish him not to come speak with me I must send a great way to him afterwards I will not say that it is a sin to speak such a word I will first look at a mans positive duties on the Lords day how he heareth and readeth and prayeth and spendeth his time and how he instructeth and helpeth his Family And if he be diligent in seeking God Heb. 11. 6. and ply his Heavenly business I shall be very backward to judge him
Text Though I know some say otherwise to the injury of their own cause 8. How many years together the Churches had been in possession and consequently in the undoubted knowledge of the true established day of holy Worship before a word of the New Testament was Written And therefore that it was not written to be the first enacting of this day or change but for other uses 9. And yet how much evidence of the fact there is in the Scripture it self that really such a day was used for the ordinary Church-assemblies as a peculiar separated day even by the Common order of the Apostles in the Churches as 1 Cor. 16. 1 2. speaks 10. And how impossible it is that all the Churches in the World should from their beginning keep this as the separated day even by the Apostles and from their times if it had not been so ordered by them indeed And whether it be possible that in no age neer the original hereof no Pastor no Christian no Heretick no Enemy would have detected the fraud or common Errour or once have written that this day was not separated or used by the Apostles or Apostolical Churches no nor any one that I know of that denyed not the Resurrection ever to have scrupled or opposed the day 11. Whether they that can reject such Historical evidence as this is do not unwittingly cast away the holy Scriptures what zeal soever they pretend or have for their honour and perfection 12. Whether they that can reject all this evidence and yet can find in the second Commandment the prohibition of all formes of Prayer Sermons Catechismes all modal inventions of men as Images if not Idols are without partiality or do not walk as men by very different measures and partial conceptions I would on my knees intreat some most dear and worthy friends on their knees to ponder these twelve particulars But because by their preterition of the Text Act. 2. 1 2. I perceive they observe not that the Holy Ghost came down on the Lords day Let them consider that the Passeover was on the Sabbath day that year and therefore it must needs be just fifty dayes to that Lords day and it must be the day of Pentecost And it is not a trifle that the first Sermon to 〈◊〉 people was Preached by Peter on that day and â—000 Converted by it and Baptized Dr. Heyliâ—s own words are these Part. 2. p. 13. The first particular passage which did occâ—â—â— in holy Scripturâ— touching the first day of the week is that upon that day the Holy Ghost did first come down on the Apostles and that on the same day St. Peter Preached his first Sermon to the Jews and Baptized such as believed there being added to the Church that day 3000 souls And to prove the day he saith p. 14. The rule being this that on what day soever the second of the Passover did fall on that also fell the great Feast of Pentecost as Scaliger de Emend Temp. l. 2. So that as often as the Passover did fall on the Sabbath as this year it did then Pentecost fell on the Sunday The last part of our Objections are from History and it is said Obj. Qu. Whether the observation of the first day was not brought into this Island by Antichrist about 408 or 409 years agoe Roger Hoveden about an 1202 above 1200 years after Christ mentioneth a Council held in Scotland for the initiation or first bringing in that which he calls the Dominical day see this testimony mentioned by Binius in his Councils and somewhat enlarged by Matth. Paris the old impression fol. 192 193. and the last Edition fol. 200 and 201 And how the King of England and the Nobility would not then receive this alteration I conceive that in the first Centuries the great Controversie relating to this was about translating the keeping the Passover which they now call Easter from the fourteenth day of the first Moon c. under the colour of honouring Christ to the first day of the Week as the Dominical day which the Popes first set themselves with great vehemency to introduce And as the Pope obtained his purpose for one day in a year so by degrees in some places came in one day in a week the first day to be observed and the seventh day by one of the Popes turned from a Festival 〈◊〉 Fast whilest many of the Eastern and some of the Western Churches did still retain withall the observation of the seventh-day Sabbath together with the first day and others of the Churches in the East and West kept only to the seventh day as the Christian Sabbath c. Answ. How much more desirable an Adversary is Heylin by his acquaintance with History 1. Were any of the Authors I before cited either Antichristian or 1200 years after Christ Ignatius if genuine was about an 102. If not as Dalaeus thinks then he was about 300. The Canons called the Apostles and the Constitutions called the Apostles very ancient Justin Martyr wrote his Apol an 150. about 50 years after St. Johns death where his testimony is as plain as can be spoken To which Plinyes who wrote about 107. some seven years after St. Johns death may be joyned that he may be understood of the day Clemens Alexand. about 94 years after St. John an 194. Tertullian who is most express and full and frequent about 198 that is 98 years after St. John Origen about 206 began his Teaching Cyprian about an 250. Athanasius who wrote largely of it about an 330. To what purpose should I mention again Eusebius Greg. Nazianzen Nyssen and all the rest It was but about an 309 that Constantine began his raign who made Laws for the Lords day which other Christian Emperours enlarged But how much earlier were all those Synods which Eusebius mentioned which in the determination of Easter owned the Lords day And that of Nice was but about an 327. The Council of Laodicea but about an 314 or 320. The Council of Eliberis about an 307. Can. 21. saith If any that live in the Cities shall stay from Church three Lords daies let him be so long suspended from the Sacrament till he be sensible of his punishment After this how many Councils and how many Imperial Laws take care of the Lords dayes It is tedious to cite them To these may be added 1. The common agreement that it is founded in the Resurrection and was from that time 2. The early contest for keeping Easter only on that day which you note as being a day by all Christians received 3. The common detestation of Fasting on that day 4. And the universal custome of not kneeling in adoration on that day which all shew that the day was specially observed Athanasius saith de sab Circ Even as at the first it was commanded that the Sabbath should be observed in memory of the finishing of the World so do we celebrate the Lords day as the commemoration
twentieth because of the Belief of the Lords Resurrection which the Church truly believed was on the first day of the week for the hope of our Resurrection and which they believed will fall out on the same first day of the week which is now called the Lords day So cap. 25. the King and the Queen kept Easter on several Lords dayes and the difference made the stir And Wilfrid in his Speech there saith the same that the Scots kept Ester only on the Lords day by whom the King at that time was changed And li. 3. c. 26. Beda saith that Tuda another holy follower of the Scots being made Bishop On the Lords daies the people flockt by crowds together either to the Church or to the Monasteries not to refresh their bodies but to learn the word of God and if any Priest hapt to come into a Village presently the Inhabitants Congregati in unum gathered together took care to seek from him the word of life Cap. 2. li. 4. Theodorus his Consecration on the Lords day is mentioned Lib. 4. cap. 5. In the Synod at Herudford the first Canon is that all keep Easter on the Lords day next after the fourteenth Moon of the first Month. Lib. 5. cap. 22. Ceolfridus sendeth an Epistle to the King of the Picts in which are these words Postquam verò Pasâ—ha nostrum immolatus est Christus Diemque nobis Dominicam quae apud antiquâ—t una 〈◊〉 prima Sabbati sive Sabbatorum vocatur gaudio suae Resurrectionis fecit esse solennem ita hanc nunc Apostolica traditio festis Paschalibus inseruit that is But when Christ our Passover was sacrificed for us and by the Joy of his Resurrection made the Lords day which by the Ancients was called one or the first of the Sabbath or Sabbaths to be a solemn day to us so now Apostolical Tradition hath ingraffed it into the Paschal Festivals Where you see that the Lords day settled as solemn by the Resurrection he taketh for uncontroverted but the graffing it into the Easter Festivals he ascribeth to Apostolical Tradition meaning St. Peters And after in the same Epistle Qui tertia post immolationem suae passionis die resurgens à mortuis hanc dominicam vocari in eâ nos annuatim Paschalia ejusdem Resurrectionis voluit festa celebrare that is Christ rising from the dead the third day after the Sacrifice of his passion would have this called the Lords day and would have us on it to Celebrate the Paschal Feast of his Resurrection The like is after again in that Epistle with this addition that we hold that our own Resurrection will be on the Lords day By this Epistle the King of the Picts was brought to Conformity in that day and made Laws for it And Cap. 23. The Scots of Hy who stood out so long were brought to it by the perswasion of Eigbertus Judge now of your Historical note of England But that you may see more of this you may Read Beda's mind that lived in England in other of his Works On Act 20. In una Sabbathi eum convenissemus ad fraugendum pâ—nem id est Die Dominico qui est primus a Sabbate cum ad mysteria celebrandae Congregâ—ti essemus that is On the Lords day which is the first from the Sabbath when we were Congregated to Celebrate the Mysteries And he thinks it called The Lords day because it is the Remembrance of the Lords Resurrection or ours And on Luc. 6. fol. 78. he saith The observation of the Legal Sabbath ought of it self to cease and the natural liberty of a Sabbath to be restored which till Moses time was like other dayes That as it is not circumcision or the Ceremonies of the Law that save the Church but the faith of Abraham working by Love by which being uncircumcised he was justified so he calleth the second Sabbath after the first no other but the spiritual Sabbath in which as on other daies it is lawful to do any profitable work for distinction from the Jewish Sabbath in which it was not lawful to travel to gather Wood nor to do other needful things Pardon his Errour about that word I only cite it for the historical use And on Luc. 24. 1. fol. 143. One of the Sabbaths or the first of the Sabbaths is the first day after the Sabbath which the Christian custome hath called the Lords day because of the Lords Resurrection And ibid. fol. 143. Whence Ecclesiastical custome hath obtained that either in memory of Christs Resurrection or for the hope of ours we Pray not with bended knees but only with faces declined towards the Earth on every Lords day and all the quadragesimae And in Act. 2. 1. The Holy Ghost sent the example of the ancient sign returning did himself by his own coming most manifestly Consecrate the Lords day And on Col. 2. fol. 308. he sheweth that the Sabbath was a shadow and Christ that made it was Lord of it and ended it and that to abstain from sin is now our Sabbath See him also on Rev. 1. 10. Heb. 4. fol. 308. 2 Cor. 3. fol. 176. D. And because he was a Scot I will adde Sedulius who lived 430. In Col. 2. fol 91. The Sabbath being a shadow ceased when the Body came because the Truth being present the Image is needless And on Heb. 4 9. There remaineth a Rest that is The Eternal Rest which the Jewish Sabbath signified See Philastrius Hâ—res 8. Abundance more of this kind I might Cite but for making the Book tedious to those that need it not And so much of the History to satisfie your Objections and Mistakes CHAP. II. An Answer to more Arguments for the seventh day Sabbath Reasons 1. THat the Lord Jesus Christ is Jehovah Zach. 11. 13. 12 4 10. Gen. 19. 24. Act. 2. 25. compared with Psal. 16. 8 c. The Lord our Righteousness Jer. 23. 6. Answers 1. THis is no Controversie among us meaning of Christs Divine Nature and his person in respect thereof Reasons 2. That the World was made by Jehovah Christ Joh. 1. 3 10. Heb. 1. 2 3 10. Col. 1. 14 15 16 17. Eph. 3. 9. Psal. 102. 22 24 25. Heb. 3. 4. Rom. 11. 36. 1 Cor. 8. 6. Gen. 2. 4 c. Answers 2. Nor is this any Controversie if meant of the second person in the eternal Trinity not yet Incarnate nor in the flesh Annointed Christ. Reasons 3. The seventh day Sabbath was instituted by Jehovah Christ and kept by him Gen. 2. 2 3 4. whilest man was in innocency before the Fall Gen. 3. 6. and before any Types Answers 3. Though this have long been doubted in the Church some thinking it mentioned but by Anticipation yet I deny it not but believe that it was Sanctified and kept from the beginning because the Reason of the Consecration was from the beginning But 1. The second Person is not called Christ before the fall nor without respect to his