Supposing that the number of seaven bee mysticall it followeth that wee are freed from it and not from the seaventh day onely for what have wee to doe with the Iewish darke mysteries in this cleare Sun-shine of the Gospell The weeke by this Doctrine should rather bee a mystery or shadow then the Sabbath for the Sabbath was but one day of the seaven as the first was or any other Indeed the Sabbath was the last of the seaven but what of that Saint Paul tearming the Sabbath a shadow joyneth it with the Holy-dayes and new Moones if now they will have the Sabbath be a shadow in regard it was the last of the weeke the New-moone maysome say was a shadow in regard it was the first of the Month and the holy-holy-dayes in regard they fell at other times 3. If the number of seaven or last of seaven bee mysticall must it not bee so from the beginning And thus must the Sabbath bee a mystery or shadow from the first institution as all other shadowes were Secondly in respect of their strict rest but I know nothing of any moment God himselfe rested strictly for hee rested from all his works Gen. 2. 2. unlesse Gods example teacheth us to rest strictly it teacheth us nothing which they bring for proofe hereof and why of the strict rest and not of the whole Certainely wee shall rest wholly in Heaven And if the Sabbath was ceremoniall in respect of the strict rest then it seemeth hee that laboured all day or a good part thereof brake the morall part and so sinned Moreover the holy-dayes joyned with the Sabbath Col. 2. may seeme to want the ceremony seeing no such strict rest was in joyned in them as was shewed before Chap. 2. 3. in respect of the sacrifices offered therein Ans. First If sacrifices offered on such a day made the day a shadow then every day of the weeke was a shadow as well as the Sabbath for sacrifices were by the Law to bee offered every day Secondly Then shall wee have three Sacraments for the administration of the Lords supper is as well a part of sanctifying the Lords day as the offering of sacrifices was a part of sanctifying the Sabbath If then the sacrifices made the Sabbath a ceremony like to themselves the Lords supper maketh the Lords day a Sacrament like to it selfe also Thirdly If a ceremoniall duty enjoyned on the Sabbath made it partly ceremoniall a morall duty enjoyned on the holy-dayes made them partly morall And thus should the feast of Passeover bee partly morall as well as the Sabbath Answer I grant you that the Sabbath was a shadow or signification of the blessed rest to come and that not as it was a seaventh day * In respect of any mystery contained therein but as the seaventh day was a Sabbath But hence you would deduce a wrong conclusion that therefore it is as was the Iewish shadowes abrogative in the comming of Christ and that wee are not bound to darke mysteries say you in this cleare sun-shine Ans. Wee are not bound indeed to any mystery but to the duty contained in the number of seaven Yet to the signification of the Sabbath wee are bound which is not darke but cleare for so the Scripture hath made it to bee in the fourth Hebr. And although this Sabbath was shadowish yet was it neither of like nature with their other Sabbaths nor yet with other things whose signification reached to Heaven as well as it First I say it differed from other Sabbaths because it properly signified our rest in Heaven as wee see in the fourth Hebr. where it alone is mentioned and they properly our rest on earth by Christ and therefore were they so many and it but one and the same from the beginning to signifie that our rest here was to bee with manifold intermissions and in great variety Secondly I say it also differed from other things whose signification reached to Heaven as well as it For mostly they had a double signification the one proper and proximate as Iewish types signifying the rest and flourishing prosperity that the Church should have in the time of the Gospell the other Analogicall and remote intimating that in the end Heaven should bee the accomplishment of our Gospell graces and benefits like as in the mid way they were the accomplishment of their types and shadowes * For all the Iewish types being ordained for Christ must bee fulfilled in and by Christ in the time of grace which is his time of regiment by administring grace as now hee doth being our high Priest entered into the holy of holies with blood to make intercession for us and by compleating grace which hee shall doe hereafter when asking hee shall come in glory to set us at liberty from all our enemies in that great Iubilee when the day of refreshing shall come from the presence of the Lord and then after that wee have done our part and Christ his wee shall a compleate Adam in soule and body and cloathed with perfect innocency enter into our Masters everlasting rest and joy But the Sabbath had precedency of these having for its signification properly and adequately one rest in Heaven and the other abrogative Sabbaths subservient to it for the abrogative part as appeares by the significant difference of rest that was imposed upon them in the wildernes as I have else where observed more at large it being Catholicall and the Churches inheritance beginning with it and ending with it and they being that Churches inheritance in like manner receiving their beginning and ending with it If it bee objected that the Sabbath is as much fulfilled on earth as many other Iewish types for many of them have not their perfect signification accomplished here but in Heaven as the Iewish circumcision shall not bee perfected till wee bee in the Kingdome of Heaven and our everlasting rest hath its inchoation here in the soules of Gods elect what difference then Ans. The difference consisteth in the immediate object which the types primarily and principally eyed For the Iewish types primarily eyed the happy estate of the Church on Earth under the time of the Gospell thereby to invite and bring their soules into a Gospell state by beleeving so that though they are perfectly fulfilled in Heaven yet they are properly fulfilled on earth and secondarily or remotely its perfection in Heaven For the time of the Gospell was as I may say properly their Heaven as it may appeare in that it is said the Prophets and righteous men have desired to see to wit looking through their types and shadowes the things that you see c. Matth. 13. 17 these being their primary and proper object and as may appeare in the second place by the faultines of their covenant Hebr. 8. 7. and the faultlesnes of the Gospell covenant But this type of the Sabbath contrarywise primarily and principally eyed the happy estate of the Church in Heaven Hebr.
the Parliament sedente curia should alter the law or the King by a non obstante should for this cause publish an alteration or by his and the Courts example should change the day from Friday to Saturday in memory of that Deliverance Friday being made thereby rather a Day of Feasting then Fasting I thinke no wise man will say that the law was repealed or suffered any detriment by this So c. Christ came not to give new lawes but to renew the old upon a new condition and in this sense was it a new Commandement to love one another And thus is the Lords Day a renewed Sabbath not given as a new law but altered by example For ours is a new Sabbath as the Covenant is said to be a new Covenant which is only in exhibition not in substance For there was nothing but by the coming of Christ it was ground under one of these two wheeles either it suffered abrogation or qualification But the Sabbath suffered not abrogation Therefore Qualification And which was proper to Christ who though he came not to give new lawes yet he was to qualifie and renew the old upon Evangelicall tearmes Broad 2. Opinion By this first opinion though the fourth Commandement bindeth to keep the Sabbath yet not the seventh Day but others teach that it bindeth to keep the seventh day as heretofore it did Those have then to prove that the Lords-day is the seventh or last of the weeke Now how can they prove this They deale wisely herein for they have not the least shew of proofe Nay I know not any that hath so much as gone about it hitherto and to save their pains hereafter I would have them know that the Scriptures Fathers and Reason are against them in this matter 1. The Scriptures are against them for they terme the Lords-day the first of the weeke in two places Act. 20. 2 Cor. 16. It is imagined that Christ before his Ascension or the Apostles presently after commanded to keep the Lords-day for Sabbath which if Christ or his Apostles had done and it had been needfull that the Lords-day should be the seventh day Either the Sabbath was not so soone changed into the Lords-day or it was not then needfull that the Lords day should be the seventh day doubtlesse order should have been taken for this also and then Saint Paul would not have tearmed it the first of the weeke well-neere twentie yeeres after this time writing especially unto the Gentiles 2. The Fathers are against them for they tearmed Wednesday the fourth of the weeke Si dies observare non licet Origen Nicephorus have the like saying menses tempora annos nos quoque simile crimâ—n incurrimus quartum Sabbati observantes parascenem diem Dominicum c. Hieron in Gal. 4. 3. Reason is against them for if the Iews Sabbath untill the change were the seventh day how should the next day be the seventh also Consider that the name seventh hath reference to other dayes going before Either there must be once two seventh dayes together or there must be one monstrous weeke consisting of eight dayes or else one day must be in no weeke Answer It is not needfull to prove the Lords-day to be the last day of the weeke It is enough to hold correspondencie with the Commandement if we prove it to be the seventh day not in order but in number For though the Commandement bindeth perpetually to the number it was and is the present condition of the Church in regard of our benefit from God and Gods Covenant to us which bindeth us to the order first or last In which adjournment we as is requisite retain and observe the scope and equitie of the Commandement since God hath afforded us sixe dayes for the dispatch of our own businesses that we should willingly dedicate the seventh to his worship For the altering of the circumstance of time doth not abolish the substance of the Commandement This difference is evident and usuall in other matters as for instance It was one thing to have the Tridentine Councell translated to Bolonia and the ending of it was another thing So there is a difference between the adjourning of the last to the first and the dissolution of the Sabbath day And although the Sabbath be now the first day of the weeke in one respect to wit according to order yet it remaines still the last in another respect to wit as they are seven in number And that it was thus even in the Christians account the last as well as the first appeareth in the 1 Cor. 16. where Paul biddeth them that every first day of the weeke every one should contribute as God had prospered him to wit in the sixe fore-going work-dayes And as touching your reason I answer that every thing must have a time of institution and beginning Had God made Adam the first day then had he kept Gods seventh day Sabbath but God making him the sixth day and he being first to spend sixe dayes in one kinde of imployment and the seventh in another thereupon it is more then likely he was to keepe the thirteenth day from the first day of the Creation as his first Sabbath and not the fourteenth day as his second * Had Adam kept Gods seventh day Sabbath then had he kept a Sabbath in Innocency for it was instituted before his fall Againe if to be God did raine Mannah on the first day according to the computation of the Creation then they kept that seventh day Sabbath But if he did not begin to raine Mannah on that day but on some other in the weeke then was that computation broken and yet the Sabbath rightly kept So had Christ risen on the last day of the weeke but then had not Isaiah his prophecie been fulfilled 65. 17. then had we observed that day but the Sonne of man as you say being Lord of the Sabbath its fit the Sabbath should waite on him and not he on the Sabbath and therefore as he chose the first day to rise on as likewise the morning and not the evening to rise in so have we done well after Saint Pauls rule in imitating him as he imitated Christ in keeping the Lords-day Sabbath ever since which as I have noted before was not darkly prefigured in the keeping the first and seventh day in the time of the Passeover As like wise to being the Sabbath in the morning and not in the evening which yet cannot be done without some losse of time being that the Iewes Sabbath ended at the evening for if we change the day because of Christs resurrection and by Pauls example why not then the terminations of the day according to the time of Christs resurrection and example of Paul in his practice at Troâ—s I speake this as an argument against some that are of opinion the Sabbath still beginneth at evening as in the time of the Iewes and first
probable Answer These words of Iohn after eight dayes Paralel places to this are Mark 8. 31. after 3. dayes idâ—est the third day and Ieâ— 25 12. when 70. yeares are accomplished i. e. in the seventieth yeare or as it is in the Geneva eight dayes after what do they intend more then if I should say Eight dayes hence I will doe such a thing Surely according to this propriety of speech the eighth day is the fittest to be understood So here after eight dayes is as much as if he had said after eight dayes were come or after the eighth day was come signifying thereby that it was the first day of the weeke and not the last And M Sprint pag. 138. observes that it is as if he should say The eighth day after by an Hebraisme quoteth further the like speech in Luke 2. 21 and 1. 59. which as I observed before from comparing the 1. and 19 verses of this Chapter he is câ—â—ious and sure not without cause to notifie unto us againe his Disciples were within c. Thus Eâ—tâ—nusâ— pag. 71. saith Parum obstat obiâ—ctioilla 〈…〉 The two Evang. speake of 6. daies and Luke 8. dayes after Six inclusive and eight exclusive non ipsoâ—â—ctavâ— esset sed non sâ—â—bsequente Obiectio inquâ—â— haeo parâ—â—â—alet quia vel Synechdochicè exponenda 〈◊〉 verba illa â—t alibi saepiuâ— in scriptura There are 6. dayes in the week and Sabbath and Sabbath make eight on the former Sabbath he appeared and the next succeeding sic â—t Luk. 2. 21. 〈…〉 Broad 3. 〈…〉 〈…〉 Supper in memory of his Passion and 3. of the Evangelists together with Saint Paul make mention thereof what the least shew of Scripture or reason can be alleadged where fore if Christ would have a day kept in memory of his resurrection he should not command so by word of mouth or commanding so the Evangelists should not commit it so to writing but leave us to picke out his meaning in such a sort Answer So in the instance that you gave even now from the expression of the Evang. Matt. 17. 1. After sixe dayes had it not been as easie for him and the rest to have said the seventh day if they had meant the seventh day as after six dayes But it seemeth had you been in those dayes a follower of Christ you would now and then have stopped before him and have given him occasion to have plucked you back with a Come behind me Or his councellor Then alwaies when the Iewes had asked a Miracle he should have shewed them one and not have suffered them to have gone so farre about as to finde their desire in the miracle of Ionâ—â— nor have bid the man carry his bed on the Sabbath but he should also have given satisfaction to the Iewes in the point nor have turned the water into wine after they had well drunken but withall he should have preached sobriety to them Doe you preach it to your selfe Indeed if there had been no footsteps nor grounds for this in the old Testament or that the Apostles had not had the assistance of the holy Ghost then it had been somwhat which you alleadge But as there is nothing so cleerely expressed but wrangling and perverse spirits will finde some matter of controversie thence so some things are left purposely to try mens spirits whether they delight more in sobriety or disturbance It seemeth you cannot satisfie your selfe with crying downe the fourth Commandement or old Sabbath but you would also perswade that the sanctifying of the Lords-day the day which as the Psalmist saith the Lord hath made for us to rejoyce and be glad in is against Christs will or at least not with his will when you say If Christ would have a day kept in memory of his resurrection c. Broad 2. The Apostles did not command us to sanctifie the Lords-day That the Apostles commanded us to sanctifie the Lords-day some goe about to prove 1. 1 Cor. 16. 2. Because Saint Paul ordained that upon the first day of the weeke collections should be made in the Churches of the Corinthians and the Galathians Answ. If they met usually upon the Lords-day it may seeme strange that Saint Paul had not rather ordained that a collection should have been made in the Congregation then that every one should lay by him in store at home as God had prospered him thus we would thinke that their benevolences would have been in greater readinesse But be it that they met every first day yet by whom this manner began is uncertaine They themselves will have it begun long before Saint Paul tooke this order about the Collection Further See D. Field of the Church booke 4. Chap. 20. Zanch. de red chap. 10. de trad Eccles. let Saint Paul be the author thereof yet every ordinance of an Apostle doth not bind us in these times yea this very ordinance doth not Were there the like collection to be made who would take himselfe to be bound every first day to lay up by him in store as God had prospered him Answer Certainly this Ordinance of Saint Paul doth wonderfully commend this day and argue the point in hand For first they were hereby prompted to give to the poore members of Christ as they had received from him a worke becoming an holy day and conducing to the pious hallowing thereof like as did those charitable cures which Christ wrought on the Sabbath-day If they met usually upon the Lords-day say you it may seeme strange c. Bishop White telleth you page 211 212. That although this Text of Saâ—nt Paul maketh no expresse mention of Church assemblies on this day yet because it was the custome of Christians and likewise it is a thing convenient to give almes upon the Church dayes It cannot well be gain-said but that in 〈◊〉 and Galatâ— the first day of every weeke was appointed to be the day for almes and charitable contributions The same was also the Christians weekely Holy-day for their religious assemblies Secondly it argueth their rest on 〈◊〉 day from the labours of the 〈◊〉 dayes with a recoâ—â—ection and thaâ—kefull calling to minde the blessing of God upon their foregoing week-day labours and what can there be more Sabbath-like D r. Heylyn parr 2. pag. 26. 〈…〉 prove this laying up to be appointed by 〈◊〉 on some Sabbath day or other and to a little before doth he labour to make then meeting at Troâ—â— to be on the Sabbath 〈◊〉 too and not on the first day of the weeke and yet pag. 27. he 〈…〉 Acts. That as concerning the Gentiles which beleeve we have written and determined that they observe no such thing as the Law of Moses whereof the Sabbath was a part saith he Now these things are very inconsistent That Paul should countenance the Sabbath even among the beleeving Gentiles at Troas and command this laying up thereon also to the Corinthians and Galatians and yet be
renewed for his sake like as was the Law also for God makes them go hand in hand and so should wee to the end that both of them may appeare 1 That as the body is the cause of the shadow so Christ was the cause of those Ceremonies by the accident of our Fall to bee now only fulfilled and accomplished on our behalfes through and by Christ. 2 That as the shadow representeth the shape of the body with the actions and motions sod those rites and Ceremonies resemble Christ in all his actions passions motions I say 2 ly It may as well bee said that the whole Law is utterly abolished by Christ as the Sabbathâ— for that he hath fulfilled the righteousnes therof for us and yet we know that to us under the Gospell the Law is still binding in a Gospell sence requiring a willing and an upright though not an absolute and perfect obedience unto it And so are we to celebrate a Gospell Sabbath though not the last of seaven as expecting Rest by workes yet the first day of seaven as having and expecting Rest by Christ for still the Law and the Sabbath fate alike So that as one sayth Christ hath both accomplished and abolished the Ceremoniall Law the 〈◊〉 Law he hath accomplished but not abolished for Christ is the End of the Daw. But as Augustine well distinguisheth the perfecting not the destroying End But by the way I must in this place the better to cleare the truth take in two objections that are made against our acceptation of this 4. Heb First they object that Gods Rest there spoken of on the seaventh Day is not meant as typifying our Rest in Heaven but only is mentioned in way of similitude Ans 1. If the Sabbath be at all a Type it must bee so from the beginning for as M. Broad observeth it appeares not else by Scripture when the Sabbath became a shadow and which was the first Sabbath that was such if the first of all was not And againe that all other shadowes and Types were such from their first institution If the Sabbath be no Type why is it disputed to be no Morall Commandement but abrogated That it is the Churches Type appeares two wayes 1 From the olteration and change which it hath undergone since Christ. 2 By the inference which is made in way of consequence from Gods resting unto his Peoples resting in the connexion of the 9 and 10 verses of this 4 chap. Heb The Sabbath it s said was made for Man that is for his benefit and here to signify his happines hereafter so Mayer in locum saith that in Gods being said to rest there must needs be an alluding to a most joyfull Rest to be had by Man seeing he was never weary neither had he need of Rest so Anselm to prove the rest of the seaventh Day and that it prefigured a further rest to come hee aleadgeth the words saith hee of the history in Genesis The seaventh Day God rested from all his Workes for in that immediately after the making of Man these words were added it is plaine that the resting of man who was last made was meant hereby For as Augustine saith God was not weary so that he had need to rest in regard of his great labour but in those words he hath promised Rest to the labouring or because he made all things very good and then it is said he rested thou maist understand also that after thy good workes thou shalt rest and rest without end Secondly they object that by Rest there is not meant our Rest in Heaven but our Rest from Sinne here upon Earth or our Gospell rest To this I answer It cannot properly beare that sence for 1. It must bee such a Rest as God rested which was not from Sinne but an everlasting Rest in Heaven from the Works of Creation 2. It must be such a Rest as is spoken of in the fourth Commandement which is not properly a Rest from Sinne but a Rest from workes 3. As Mayer observeth it is there called Sabbatismus which signifieth a time of everlasting joy and festivity which cannot bee expressed which is only proper to Heaven 4. To put all out of doubt in the 14 verse of this 4 chap. Heb it is expresly called Heaven and Christ himselfe is implyed to rest it when he ascended into Heaven Nor doth the Apostles speaking in the present tense in the third verse of this chap saying Wee which have beleeved doe enter into Rest afford any Argument against it for that is only a speech of fayth implying the certainty thereof as also intimating the inchoation or entrance which the People of God make into this Heavenly Rest or everlasting Life even in this Life For the Apostles dispute there sheweth that God hath a Rest of everlasting Happines for his People as for himselfe and which now wee are become capable of only by the promise of the Gospell through Faith by reason of Christ our high Priest who is gone thither before us but for farther satisfaction see miâ—e Analâ—â— pag 38. Broad 4. The Sabbath was a shadow in as much as it was a Sabbath that is a day of rest and refreshing THe Sabbath as hath beene said was a shadow of the blessed rest to come and hereof now it was a shadow in respect it was a Sabbath or day of rest even as the Land of Canaan was a type of Heaven in as much as it was a place of rest Some will not have a Sabbath it selfe to bee a shadow but would Saint Paul have said the holy dayes new Moones and Sabbaths are shadowes if not these but circumstances onely about them had been a shadow where is the word Sabbath taken in such a sense The word Sabbath is to bee taken in such a sense Col. 2. as it is to bee taken in other places The Son of Man is Lord of the Sabbath Matth. 12. Mar. 2. The Sabbath was made for Man was the strict rest precise seaventh day or the like made for Man was the Son of Man Lord of the Sabbath onely in such respects but let us examine their Doctrine better The Sabbath they say was shadowish or ceremoniall in some respects The Sabbath was not a shadow in as much as it was the seaventh day but the seaventh day was a shadow in as much as it was the Sabbath or day of rest consider that the thing shadowed is the rest spoken of Hebr. 4. 9. as first in respect it was the seaventh day and here they say that the number of seaven is mysticall that it is the number of perfection and tell of seaven dayes and of seaven times seaven yeares c. Ans. 1. Why may not I say also that the number of three is mysticall I am sure that three Persons in one God is the greatest mistery of all others and I can tell them of three Persons in one God of three Angels appearing to Abram 2.
say of the precepts of the new Moone and Holy-dayes Answ. and would it not trouble them to shew by the Scriptures how much is blotted out and what is left uncancelled The received division of Moses Law hath beenâ— into morall ceremoniall and judiciall That any commandement should bee partly ceremoniall and partly morall partly an ordinance and partly not partly nayled to the Cresse and partly remaining in the Arke partly blotted out and partly left to be read and observed I could never yet find in any part of Gods word Master Dod and Master Cleaver on the com And this no doubt some of late perceive well enough and therefore teach that the precept of the Sabbath is wholly morall or as their words are no more ceremoniall then all the rest They see plainely that hee which will have it partly blotted out and partly not had need bee greater then an Angell as teaching in part another Gospell then Saint Paul did Consider that Saint Paul here saith as much of the Sabbath and the precept thereof as hee doth say of the New-moone and the precept of the same and againe that hee saith as much here of the New-moone and its precept as is said of them in any other place Though the precept of the Sabbath bee wholly blotted out Obi. as the precepts of the New-moone and Holy dayes ioyned with it yet not the fourth commandement in the Decalogue Wee grant the fourth commandement is ceremoniall and blotted out so far forth as it Touching the supposed substance and morality of this commandement see chap. 8. sect 4. 5. enioyneth the Sabbath not onely the seaventh day and strict rest but this commandement is of a larger extent then this commeth to The fourth commandement and the commandement Answ. of the Sabbath are the same after the Scriptures so that Saint Paul here saying the commandement of the Sabbath is blotted out it is all one as if hee had said the fourth commandement in the Decalogue is blotted out you have no colour of proofe to the contrary As touching the fourth commandement being blotted out so farre forth as it enioyneth the Saboath consider that the fourth commandement must needs enioyne the Sabbath Such as â—each and this is the common Doctrine that the fourth commandement is partly ceremoniall doe say in effect that it is partly blotted out so farre forth as it is contained in these words Remember the Sabbath-day to sanctifie it c. If God had made this Law bath for Iewes and Christians is it credible but that hee would have set it downe in words fitting both sorts so that Christ at his comming should not have blotted out any part thereof Certainely Christ would not have written that againe which hee had once blotted out suppose that hee also had left Tables In a word the Sabbath is the onely thing spoken of in the fourth commandement and no Law of God or Man ever stood in force longer then it bound to doe the thing mentioned in it * Many in England so doe yea the last Parliament may well bee thought to dislike it for neither in their title of the act forkeeping the Lords-day nor yet throughout The body thereof is this name used although the heathenish name Sunday bee in both yea and although the commandement read in the Church of speaketh of sanctifying the Sabbath as many as dislike the name Sabbath for the Lords-day have cause to dislike this commandement for the Law thereof for the one is as well Iewish as the other Answer By Sabbaths in that 2. Col. 16. is to bee understood the Iewish ordinances which properly belonged to them and their time such as were their solemne fealts * Seâ— Isa. 1. 13. compared with the 14. verse which although they were Iewish Holy-dayes yet did they also carry the name of Sabbaths and holy convocations because of the Analogy they had with the weekely and morall Sabbath as wee may see Levit. 23. In the beginning of which Chapter you shall find the weekely Sabbath most gloriously intituled THE SABBATH OF THE LORD and remarkeably paled out from among those Iewish Holy-dayes Feasts and Sabbaths For God in that Chapter instituting his solemne Feastes or Iewish Holy-dayes in the first place noteth out his weekely Sabbath in the third verse to bee none of them by a glorious and sublime title and pregnant difference which sâ—emeth to bee distinctly penned by the holy Ghost to prevent confusion and unequall mixture * Which very thing is your fault and labour And having first done this then hee in the rest of the Chapter proceedeth to shew what Feasts hee meaneth which hee also calleth Sabbaths but in a farre different sense And thinke you that the Apostle would so carelesly and slightly have jumbled together in this place of the Col. what God even in the time of the Iewes was so carefull to distinguish as in this 23. Levit. appeareth as also in the exhibiting of his Lawes which were of severall natures ceremoniall and morall amongst which this was one and which with the rest was put into the Arke And as in your answer to the first objection you say that you cannot find in any place of Gods word why any * Indeed the Sabbath is both wholly ceremoniall and wholly morall as was signified by its double exhibition to the Iewes once by the hand of Moses and another time together with the Law shewing that though it was of a typicall and ceremonious signification yet notwithstanding it was of equall condition with the morall Lawes by Gods speciall appointment For when I say the Sabbath is ceremoniall I meane not in an abrogative but in a significative sense commandement should bee partly ceremoniall partly morall partly nailed to the Crosse and partly remaining in the Arke partly blotted out and partly left to bee read and observed I affirme the same of the Decalogue or ten commandements as Moses numbers them Deut. 4. 13. Not but that in the delivery and exhibition of this Decalogue this rejoyneth upon your following answer to the second objection there were things as I have said before which were more proper in regard of circumstance to the Iewes then to us and yet God made the Decalogue as a Law both for Iewes and Christians and hath set it downe though not altogether in words and letters yet in sense and substance fitting both sorts So that the Law may still bee truly said to remaine although Christs comming and the state of the Church differing may vary some circumstances as by changing the Egyptian deliverance into the antitype thereof to wit our spirituall and the Land of Canaan meant in the fift commandement into England where wee dwell and so likewise the memory of our creation into the memory of our redemption and their gates into our jurisdictions and thus though there is an alteration made yet doth the Law remaine the same in sense Broad ARG. III. IN
Commandement in the fourth precept of the Law enjoyned 2. That it is given of God in expresse charge to all men 3. That all men are charged to cease from all weekly and worke-day labour and rest from common and daily businesses and give themselves wholly to heavenly exercises of Gods true Religion and service 4. That all this standeth in force upon all men for the Lords-day from the example of God himselfe who wrought sixe dayes and rested the seventh and blessed and sanctified it and consecrated it to quietnesse and rest from labour which example bindeth us to imitation * when the Lord 〈◊〉 said the seventh day is the Sabbaâ—h of the Lord hee enjoyned our Sabbath which is also the seventh day And that this was the proper meaning of our Church besides the former words take these that follow in the Homily also they are these This Example and Commandement of God the godly Christian people began so follow immediatly after the ascension of our Lord Christ and began to chuse * From these words Christain people chose the first day M. Broad elsewhere â—ath argued that the doctrine of our Church granteth the observation of the Lords day to be an Ecclâ—siasticall ordinance and not an Apostolical precept which objection or argument you have fully answered in M. Cleaver his Morality of the Law pag. 137 c. whither I refer you them a standing day of the weeke to come together in yet not the seventh day which the Iewes kept but the Lords-day the day of the Lords Resurrection the day after the seventh day which is the first day of the weeke Ten times is the sanctifying of the Lords-day in that part of the Homily called the Commandement of God in all meaning no other then the fourth Commandement Now why should some be bold to say and be suffered to put forth this wicked doctrine to the casting an aspersion on our famous Church That to establish the Lords-day upon the fourth Commandement is to encline too much to Iudaisme This also layeth the like aspersion on the Scottish Church * Preface of the assembly at 〈◊〉 which teacheth that the sanctification of the Lords-day is of diuine institution as well by reason of the divine precept commanding the seventh day in generall to be observed as of the practise of Christ which hath the force of a divine precept Broad A Treatife of the Lords-Day CHAP. I. THe Church of Christ hitherto consisted of Iews and Gentiles And as touching the beleeving Iews at Ierusalem The Church of the Iewes Acts 〈◊〉 10. it is out of question that for many yeeres they observed the same day as before for they were zealous of the Law one part whereof was the observation of the seventh day If Baptisme would not serve them in stead of Circumcision who can beleeve that the Lords-day would serve them in stead of the Sabbath Yea Iames and the Elders did not so much as teach them Acts â—1 â—4 that the law of Commandements contained in ordinances was abolished as it is manifest in that they desire Saint Paul to make it appeare by his practice that the report of him was nothing and that he himselfe also walked orderly and kept the Law John 5. But were they zealous of the Sabbath or not when the unbeleeving Iews were so much offended w th Christ afore time for the carriage of a bed on the Sabbath Acts â—1 28. and at this time with Saint Paul for prophaning the Temple as they supposed it cannot be that they would suffer their Sabbath and other Holy-dayes to be prophaned by Christians as long as their Common-wealth stood It is then out of question that the Church at Ierusalem a long time observed the Sabbath and now Mention is thrice made of the Lords-day but alwayes among the Gentiles that besides the Sabbath and other Holy-dayes enjoyned in the Law they sanctified the Lords-day and so rested from worke two dayes in every weeke I cannot beleeve without some proofe and 〈◊〉 I have seene none at all Answer Here in you fight with your own shadow for it is easily yeelded all you say but what you would conclude hence I see not or what you can well conclude from the weaknesse of the beleeving Iewes to disprove the Lords-day to be the Sabbath no more then you can prove Baptisme to be no Sacrament because many of them held themselves still to Circumcision in all which Paul was â—aine to comply with them that by becoming all to all he might win some Yet still keeping the Doctrine of Christian libertie whole among the Gentiles * Verse 21. of that 21. Chapter where there was no stumbling blocke though in his practice he warped towards the weak Iews amongst them at Ierusalem And therefore did those that advised him to comply with the Iewes declare their faith in the point and shew him that it was meerely done to winne upon their weaknesse as appeareth in the 25. verse which I would have you take notice of as well as of the 20. and 24. verses * Of thâ—t â—1 Acts. where they tell him as touching the Gentiles that beleeve we have written and determined that they observe no such thing So that from the practice of the Apostles among the beleeving Gentiles we are to gather conclusions for our directions and not from the practice either of the Iewes or of the Apostles among the Iewes For you your self will say that the Iewes 〈…〉 observing the Sabbath because you say it was then abrogated And I say they erred in observing that day Sabbath for as Iames and the elders said to 〈◊〉 in the 25 verse of that 21. Chap. of the Acts 〈…〉 say I concerning the Sabbath That they had taugâ—t the Gentiles to observe no such thing as to keepe the 〈◊〉 seventh day nor yet did they â—each to keepe no day Sabbath but instituted the Lords-day there where they know they might doe it usefully Broad As touching the Church of the Gentiles The Church of the Gentiles I see no likelyhood that for some yeers the beleeving Gentiles came together rather on one day then on another but esteeming every day alike and assembled as often as they could with conveniency And thus it continued as may be thought untill neere twentie yeeres after Christs resurrection for the text of Scripture were first we finde mention of any such matter is â— Car. 16. which Epistle was written above twentie yeeres after Christ arose as is said by some learned The Epistle was written before the meeting at Troas againe for a time after the Gospel was preached to the Gentiles there was no need of an appointed day some few only in a Citie imbracing the faith of Christ. Answer Happily this is true which you say concerning the Church of the Gentiles also That for a long time they used no such Sabbath but assembled as they could conveniently But what doth this argue against
needfull for our instruction Seeing then we finde not mention of any such matter I cannot beleeve that Christ or his Apostles gave Commandement to sanctifie the Lords-day Obiect Every thing to be done by us is not mentioned in Scripture Answ. No marvell though some particulars be not mentioned but consider that were it â—ods expresse Commandement we should sanctifie a day this were a matter of great moment concerning all men and very often and therefore it may well seeme a wonder that Christ and his Apostles should be so silent herein as never to exhort any man to sanctifie the Sabbath or Lords-day nor to reprove any for the prophaning of either of them We see how often Moses and the Prophets called upon the Israelites to sanctifie the Sabbath and how often and earnestly many now cry out for the sanctifying of the Lords-day no man can be ignorant Obiect The Precept of the Sabbath was in force during Christs time yet Christ never moved the people to sanctifie the Sabbath nor reproved any for prophaning thereof Answ. Though it were then in force yet its strength began to weare a pace from the dayes of Iohn Baptist and therefore no marvell seeing the Sabbath and other Ceremonies were shortly to give up the ghost though Christ passeth them over as he doth contenting himselfe to preach the Kingdome of God which is not meat nor drinke nor times nor places but righteousnesse and peace and joy in the Holy Ghost Rom. 14. 2. Saint Luke taketh upon him to write the Acts of the Apostles and it were very strange that if any thing had been done by the Apostles concerning the changing of the Sabbath into the Lords-day he should wittingly omit such a weightie matter In the 15 Acts he giveth us to understand that after the Gospel was preached to the Gentiles some would have them to be circumcised and and keepe the Law of Moses one part of which Law was the sanctifying of the Sabbath or seventh day Hereupon the Apostles and Elders came together to consult at which meeting there was not one word that we find of changing or observing any day whatsoever although no doubt they which urged Circumoiâ—ion urged the Sabbath in like manner For Baptisme might serve In stead of Circumcision as well as the Lords-day in stead of the 〈◊〉 Had they befoâ—e made a Decâ—ee concerning the changing of the Sabbath into the Lords-day 〈…〉 just occasion was 〈…〉 same To handle the point and not to inâ—â—mate so much as any difference between daies if any there were had not beene wisdome in Paul especially writing to strangers the Romanes must needs have thought him contrary to their former teachers or if they had 〈…〉 something concerning this matter After this time it is not likely that the Apostles 〈◊〉 met together in Councellâ—gain 3. Had the 〈…〉 would have charged all men to observe the same Decrâ—ee 〈…〉 one man to esteeme of dayes one way and to another another way as he doth Rom. 14. 5. One man esteemeth one day above another another esteem th everyday alike Let every man be fully perswaded in his minde The Apostles I know used to beare for a time with the weake but they would not have born with those who held new and ungodly opinions as he did that esteemed every day alike if every day had not been alike He that esteemed every day alike no doubt used every day alike and had this been tolerable in any sort were it Gods Commandement to sanctifie any day This Chapter doth much trouble some in these dayes and they feare not to tearme him weake there after Saint Paul that esteemeth every day alike howsoever he be strong that esteemeth every meat alike But is he to be tearmed weake that esteemeth a day sanctified by God like unto all other dayes rather ignorant and ungodly would not Saint Paul presently have such an one instructed in this matter The weake brother esteemed one meat above another and one day above another the strong brother beleeved that he might eate all things and so esteemed every day alike according to Paul and it is good holding of Paul herein 4. Saint Paul alone by way of Doctrine teacheth of dayes Rom. 14. Col. 2. Gal. 4. he teacheth of them purposely in three severall Epistles in these he delivereth as much as is needfull to be taught about this matter And now all that can be gathered by his Doctrine is that there is no more account to be made of one day then of another Saint Pauls Doctrine saith M r. Fâ—x putteth no difference nor observation in times and dayes In the summe of Saint Pauls doctrine before Acts and Monuments It is a true saying and worthy of all men to be received In a word Christ and his Apostles never commanded to observe a day they never reproved for not observing Saint Paul reproved the Galathians for observing dayes and writing to the Romanes and Colossians he sheweth the indifferency of dayes as of meats speaking of one as of the other among these he had never been The Galathians turned from the Gospel he had preached to them so that he had diverse times just occasion to shew his minde fully in this point Yet doth he never so much as intimate the least difference between dayes or between dayes and meats Now what Christ or his Apostles could doe more to make us know that Religion is not placed in the observation of dayes I cannot imagine Answer I have in the introduction of this Treatise shewne you M r. Calvins opinion of the fourth Commandement Com. on Gen. 2. to be universall and perpetuall and how but by the succession of the first day of the weeke to the last Zanchy saith In 4. Pracept Morale est mandatum quatenus praecepit ut è septem diebus unum consecremus c. quatenus tale nunquam fuit abrogatum nec abrogari potest And yet if the fourth Commandement be not observed in the Lords-day it is abrogated The Book of Homilies maketh this good likewise of the divinum ius of the Lords-day as it is the seventh day from the fourth Commandement as hath been shewed before and so hath your objection been answered in respect of the peoples choosing the Lords-day by a reference to M r. Cleaver his Moralitie of the Law pag. 137. And now of this opinion am I. I have ever granted you that the Christian Sabbath is not by any expresse precept from Christ or his Apostles enjoyned nor is it needfull * Nay it had been prejudiciall as Eatonus observâ—th pag. 69. Novum praeceptum ferre dere illâ quae vâ—teri praecepâ—o stabilitâ— fuâ—rat esset vâ—tus praecâ—â—tum abolere quod â—â—ristus venit implâ—re to be due jure divino but forsooth the Sabbath must be jure humano for if upon this ground you will conclude it to be an arbitrary practise and not de iure divino * They can allow Tithes you may as well cry
down the writings of the Apostles and turne Anabaptist in point of baptizing of Infants For as for the Scriptures what expresse precept of Christs have we to his Apostles for writing of them and 〈◊〉 the Epistles were most of them occasionally written by the Apostles and yet who of us for these reasons denyeth them to be the work of God universall and 〈◊〉 diviâ—o Fâ—urth Poâ—ke Church châ—p 〈◊〉 For as Feild saith in answer to the Papists 〈◊〉 the imperfection of the Scriptures because they were written by the Apostles and Apostolicall men of their own motions and not by Commandement from Christ which is a paralel argument to this of the Christian Sabbath and the answer equall to both who knoweth not saith he that the Scriptures are not of any private motion but that the holy 〈◊〉 of God were moved impelled and carryed by the Spirit of truth thâ— the performance of this worke doing nothing without the instinct of the Spirit which was 〈◊〉 theâ— a Commandement And why may not all these reasons and grounds warrant and give equall force to their practice in the point of our Christian Sabbath or Lords-day as well as to their writing of Scripture So speaketh D r. Ames med pag. 359. Si dies bac dominica concedâ—â—ur fuisse Apostoâ—â—◠〈◊〉 author it as 〈…〉 est divina quia divino Spiritâ— agebantur Apostoli non minus in Sacris institutionibus quam in ipsa doctrina Evâ—ngelii vel verbo vel script is proponenda Especially seeing that the same things that accompanied the Gospel did accompany the Sabbath the better to approve it to be of God to wit The gift of the holy Ghost And now we know there is nothing more ordinary in Scripture then for God to grace the first institutions of his Ordinances with extraordinary tokens of his savour which are of an argumentative nature and of an establishing and instituting force As at the first setting up of the Sanâ—drin among the Iewes Numb 11. 25. Every one of the seventy Elders prophecyed for a while to testifie that their calling was from heaven And though divers others besides these have had the Spirit of Prophecy bestowed on them that yet nothing detracts from Gods sealing the ordination of this Councell or Sanedrin by the Seventies prophecying So though Christ appeared to his Disciples on other dayes besides the first day of the weeke yet it detracteth not from his instituting and authorizing that day by his remarkable apparitions and operations thereon as D r. Heylyn would insinuate part 2. pag. 13. Againe at the instituting of the Leviticall priesthood and sacrifices there came a fire from the Lord and consumed the burnt offering also at Christs baptizing we see how extraordinarily the Spirit came down in likenesse of a Dove and so at Peters first preaching to the Gentiles what an extraordinary worke was there wrought Acts 10. 44. And may not we well conclude the divinity of the Lords-day from these manifold rare occurrences which fell out in the practice or usage of it * We have Davids example in a like case for in the 1 Chron. 22. he there concludeth Ieruselem to be the place that God had chosen for his more solemne worship by that speciall token of Gods favour to it in delivering it from the destroying Angell and such as are most remarkably and eminently recorded in Scripture mentioning the Time as well as the things themselves As That Christ appeared to them on the first day of the weeke and the first day of the weeke they had the gifts of the Holy Ghost given them and on the Lords day Saint Iohn was ravished in the Spirit not any other day in the weeke having the honour to be denominated the day of his appearance in all the New Testament though no doubt he did appeare to them on other dayes of the weeke besides the first in those other times of his appearances And why is all this But to give the better authority and estimate to that day Which we may the rather judge because that since then God hath shewne extraordinary judgements upon the breakers and prophaners of it which being frequently and remarkably instanced I will referre you for them to the Martyr-booke Practice of Piety and M r. Richard Byfeild pag. 99. 100. 101. As also if we consider the benefits which nationally we have enjoyed therby above all other Protestant Churches of Peace Plenty and also powerfull Preaching and Professing * Which now begin to leave us and to decline together with the Sabbaths declension For as one piously observeth The Ark shaketh through the old Sinnes and new Doctrines of our land for a long season and which doe experimentally and personally redound to the due observers of it how extraordinarily and feelingly they delight themselves in the Lord according to that promise Isai. 58. ult So that then beleeve it for the works sake as Christ saith in another case And indeed Argumentum ab effectis is an argument of no small evidence and power with those that professe Christianity in the power of it The want of which medium in the experiences of men either not at all wrought in them or else not taken notice of by them is the cause of so many false conclusions in these dayes as well as it was amongst the Galathians till Paul a man of spirit put them in minde Gal. 3. 2. And observe it as a maine argument in this way of experience That at the first beginning of mens conversions when God enlighteneth and convinceth the Conscience commonly the first thing the Conscience fastens on is the mispending the Sabbath and the first duty that he conscionably putteth in practice upon his conversion is commonly the better sanctifying and keeping the Sabbath Now as touching the baptizing of Infants there is neither an expresse precept for it nor yet an example of expresse practise delivered in Scripture and yet the grounds causes and reasons of the necessity of that practice and the benefit or good that followeth on it are evidently contained in the Scripture and for this respect it is named a tradition But yet the grounds of it being in Scripture as Feild in the fore-quoted place observes it is not therefore a bare tradition but is therefore of Divine authority and unalterable in the Church of God The same in all respects holdeth good concerning the Sabbath and with some advantage for that there is the expresse practice of the Apostle Paul in this point mentioned in the Scripture which is not so in the baptizing of Children And this is apparant that those things which had their grounds and reasons in Scripture the Apostles were not curious or exact in commanding them expressely nor intreating of them largely except they were then controverted and scrupled at which it seemeth the Lords-day was not but was currantly received and practised among the Gentile converts the Infant Iewes being born withall for on that day they ordinarily were wont
to celebrate both the death and resurrection of Christ the one by the Sacrament and the other by the Sabbath as appeareth Acts 20. 7. And therefore Saint Paul when he speaketh of it still mentioneth it as a thing granted and not doubted of although the Ceremoniall or Iewish temporary Sabbaths as like wise the Ceremoniall meats were which maketh the Apostle so often and so largely handle that point Thus Eatonus pag. 69. Nullum praeceptum de ritu aliquo Iudaico abrogando à Domino nostro Apostolis Discipulis suis relictum legitur Nusquam dicitur Pascham non comedetis non circumcidemini similia Solum enim controversia in Ecclesiiis de illis orta est ex occasione ista Apostoliritus illos prohibuerunt iam autem cum in confessâ— est diem nostrum dominicum à nullo Christiano impugnatum fuisse non mirandum est si nullum de illo observando vel abrogando Sabbato Iudaico mandatum expressum reperimus Est tamen generale mandâ—tum de illo observando comprehensum in illo Apostoli Estote imitatores mei sieut ego sum Christi And thus much may serve for answer both to your opinion and reasons as also for the remainder of your Treatise excepting some short observations for what followeth hath been mostly spoken of before both by you and me Broad CHAP. III. The former Opinion confuted 1. CHrist did not command us to sanctifie the Lords-day Such as would have us beleeve that our Saviour Christ himselfe enjoyned the Lords-day goe about to prove it by his practice 1. Because he appeared to his Disciples on the first day as they were assembled together Iohn 20. Answ. This assembling was for feare of the Iewes and it was a very strange kinde of teaching them by his practice to observe the day not to come unto them till late in the Evening about halfe an houre before the end thereof for the night following belonged unto the second day other wise either that first day had two nights belonging to it or else I cannot see how Christ lay three dayes in his grave Answer Had this record of the Apostles being assembled and Christ appearing at this time been alone recorded there might have been some probable conjecture that it might be but accidentan although the Text is very exact and expressive concerning the time for having in the first verse of the 20. Iohn spoken of the first day of the weeke the 19. verse reduplicateth that with a significant explanation as if the Evangelist would be loth to be mistaken in that point of Time saying The same day then at night which was the first day of the weeke c. But being seconded with the like afterwards it argueth it to be ordered by God of a purposed providence especially if we take along the event and succeeding practice of the Apostles and Church ever after which to all sober minds putteth it past doubt And as touching that you say their meeting was for feare of the Iewes happily the privacy of it was so but why they should feare the Iewes more on that day then on any other I see no reason and therefore can it be no reason of their then assembling And now concerning Christs appearing to them at the Evening of the same day it is so farre from lessening the authority of this institution as that being compared with Gods institution of the first Sabbath which according to your own confession was about the end thereof it giveth much force thereto And although I meane to be briefe in what followeth yet I must needs by the way shew you M. Breerewoods refutation in this point by M r. Richard Byfeild pag. 211. Saith he there Concerning the authority that translated the Sabbath you say it is certaine that the translation thereof was actually and immediately prescribed by the Church deale ingenuously and shew me where if in Scripture then I answer that it was not immediately prescribed by the Church for the Apostles were not Authors of the institution but ministers of Christ and pen-men of the holy-â—host If in Ecclesiasticall writers I answer they all referre us to the Apostles and the Scriptures This opinion therefore is so farre from certaine that it is certainly false You say againe That certainly Christ never gave his Apostles particular charge of instituting a new Sabbath either while he conversed with them on earth or afterwards by Revelation How know you this The Apostles delivered many things that the Evangelists did not set downe not themselves expressely say that they received them from the Lords mouth That they concealed Christs command from the Church that is this particular expression in so many words that Christ commanded it this maketh to prove that it was given them in charge by Christ for else when the Apostles enjoyned it they would have said of that their injunction as of other things 1 Cor. 7. 6 12 25. We speake this by permission and not by Commandement We have no Commandement of the Lord but we speake our iudgement Herein speak we not the Lord. This institution then to use your owne language of a new day of solemnity instead of an old Sabbath was of the 〈◊〉 and necessity of the Apostles Commission not of the libeâ—ty The Apestles did nothing in ordering the Church but from and by Christ either by precept or example or divine inspiration And it is more then probable they had speciall warrant from Christ in expresse change when we compare together their precept and practice with these two Texts Matt. 28. 20 Acts 1. The first enjoyning the Apostles to teach what he commanded and to teach and baptize in which Ordinances teaching such things he would be with them to the worlds end â— The later declaring that Christ spake the things pertaining to the kingdome of God to his Disciples in these forty dayes before his ascension * Besides this in the 2. verse of 1 Acts it is said untill the day that hee was taken up after that he through the holy Ghost had given Commandements to the Apostles whom he had chosen For all that you say therefore it is certaine the Sabbath was translated by the same authority that first commanded it Broad 2. Because after eight dayes he came to them againe Iohn 20. 26. Ans. This were more strange for how can they prove that a weeke is meant thereby A weeke after is but seven dayes and should thy friend departing from thine house on Sunday at night promise to come again after eight dayes wouldst thou expect his coming upon that day seven-night either it was not a weeke or Saint Iohn dreamt not of such a collection for otherwise he would have said so plainly Matthew and Marke have the like phrase Matt. 17. 1. Mark 92 compared with Luk. 9. 28. and seeing by after six dayes they meane on the seventh it is some likelyhood that Iohn by after eight dayes may meane on the ninth this is more
an opposer of the Sabbath and therefore it must needs be upon the first day of the weeke or Lords-day Again in the same place he quarrels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 1 Cor. 16. 1. to intend the first day of the weeke under some authorities quoted to countenance his acceptation But Bishop White being in print before him might have given him better satisfaction saving that it seemeth he loves to vary who pag. 196. saith In the holy Gospel this day is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first day of the weeke following Matth. 28. 1. Mark 16. 2. Iohn 20. 1. likewise Acts 20. 7. 1 Cor. 16. 2. Besides his quotation of sundry authors to confirme this translation which phrase is an Hebraisme thus to expresse the first day by one day and so used in the 1. Gen. and the word Sabbath for weeke Levit. 25. 8. Luke 18. 12. as M r. Sprint affirmeth pag. 101. And sure I am the same phrase is used by the Evangelists to signifie the day of Christs resurrection to be on the first day of the weeke Moreover pag. 211. Bishop White in positive tearmes upon the argument in hand saith That the Apostles themselves at some times observed the Lords-day and brings with a for it is written these very places to prove it Acts 20. 7. The first day of the weeke c. and 1 Cor. 16. 1 2. Concerning the gathering for this Saints even as I have ordained in the Churches of Galatia so do ye Every first day of the weeke c. In that you say Every Apostolicall Ordinance doth not bind I grant it if the Ordinance be circumstantiall proper either to times or persons it cannot be properly said to be cominon but if it have for substance a Morall Law for order a Prophecy for confirmation an Apostolique ordinance and example me thinks this might be very well allowed to be binding And all this is as hath been proved true of the Christian Sabbath Some ordinances I confesse there are of the Apostles that are not of perpetuall obligation for that they were done only occasionally and to an exemplary end for to authorize their successours the Governours of the Church to order things of an indifferent nature to the benefit of the Church all which things the Church had and hath authoritie as well occasionally to abolish as occasionally to institute but this Ordinance of the Sabbath is beyond the authoritie of the Church to abolish or alter as much as it is to adde or detract from the new Testament And therefore is it not of those sorts of Apostolique Ordinances which bind not in perpetuum For the foundation of it is so laid in Scripture as aforesaid as neither time nor authoritie can expire nor alter it Broad 2. Because the Disciples at Troas being come together to breake bread on the first day of the weeke Saint Paul preached to them Answ. Granting that the Disciples assembled every first day and also by Pauls own ordinance neither of which can be proved yet doth it not follow that they kept it Holy-day and abstained altogether from works of their Callings Saint Augustine saith Tom. 2. Epist. 118. that in some places they communicated every day and in others on the Sabbath and Lords-day Socrates saith Hist lib. 1. cap. 21. that in all Churches of Christians two excepted they communicated every Sabbath-day Sozomenus saith Lib. 7. cap. 19. that at Constantinople and almost in all other places they came together on the Sabbath and the day following that is the Lords-day yet no man I trust will hence inferre Certainly such as communicated every day did not keep every day Holy-day that these who met and received the Communion both on the Sabbath-day and the Lords-day kept them both Holy-dayes and forbare worke altogether Adâ—e that in likelyhood they came together at Troas late in the Evening about that time of the day Consider that many Christian servants had heathens to their Masters who would not suffer them to keep the lord-Lord-day Holy-day Againe this had beene 2 meanes to bewray Christian Masters wherein Christ did institute the Sacrament otherwise Saint Pauls preaching till midnight should have been very long and this they might well doe though they kept it not Holy-day The Disciples at Troas assembled on the first day to breake bread ergo Saint Paul ordained that all Christians should assemble on that day to breake bread is a likelier inference then this ergo Saint Paul ordained that all Christians should keep that day Holy-day If any thing may be inforced from their meeting at Troas this may as well or rather better that the Lords Supper must be celebrated every first day Answer That on that day the Disciples abstained from the workes of their callings exercised on the other sixe I have even now more then probably proved by a just and proper deduction or collection from 1 Cor. 2. 16. I have also quoted the authority of Ignat ad Mag. and Aug. serm de temp 251. And is it probable that the lewes were to abstaine from workes on their remissest Holy-dayes and that we must make a worke-day or a mixed day of our Caâ—itallest And as for the time of the day when they metâ— though it might bee in the Morning for ought the Scripture saith to the contrary it is not so materiall to us to know considering the Natures of those Times It sufficeth that that was the only day being also paralel with consonant places of Scripture of the same nature that they imployed solemnely in their sacred affaires And if there were diverse observed as you say it was because for a time Christians were diverse consisting of Iewes and Gentiles As touching your conclusions whereby you argue hence rather the practice of the Sacrament then the Sabbath I answer That if it was an ordinance yet it was but temporary for from those words of Christ So often as ye shall â—at it the times of celebrating the Sacrament are at the disposition of the Church and it was in the Churches then occasionally celebrated for the Christian Sabbaths sake as a means of its sanctifying and not the Sabbath for its sake whereas the time of the Sabbath and Lords-day is by Precept and practise determined Broad 3. Because Saint Iohn telleth us that he was in the spirit on the Lords-day Answ. I acknowledge that whereas Christians in many places used to assemble on the first day of the weeke Christ hereby may seeme to approve of their meetings on this day and this is the most that can be gathered from Saint Iohns being in the spirit Now whereas from the name Lords-day some would inferre that therefore the Lord himselfe enjoyned it Let them consider that this name might well be given because that upon occasion of Christs Resurrection the Churches held their meetings therein Psal. 74. 8. The Synagogues in Canaan are called the Synagogues of God and yet we finde not that God
labour to an heavenly rest after the example of God For when the hands cease from one imployment the heart is fittest for another And as one well observeth The Sabbath-day signified that they themselves were the Lords and therefore they abstained from their owne works to doe the Lords To the second end gathered out of the 5. of Deut. That they might remember their deliverance out of Egypt I answer that this is an Argument to incite them to the better observance of this duty of sanctifying the Sabbath and their more willing allowance of it in their servants For the 15. verse is thus much That whereas when thou wast a servant in the Land of Egypt thou couldst not have sanctified a Sabbath unto mee having no rest for thy selfe because of thine intolerable pressures which I who am the Lord thy God have set thee free from and therefore command no more then I have enabled thee to fulfill therefore doe I now expect that according to my commandement and for my mercies sake shewne to thee in working thy deliverance thou shouldest observe the Sabbath to sanctifie it For Gods mercie thus preached unto them must needs conduce much to the gaining backe from them both mercy and obedience And for this cause it is that this their deliverance is made the Preface to the whole Law sutable to that in the Gospell that wee being delivered from the hands of our enemies might serve him without feare And both this which was a signification of our redemption and that other example of Gods resting from the creation are propounded as fit Theames for them to improve and exercise their minds upon to the glorifying of him and bettering themselves on that day both which were much to one purpose to shew forth the wonderfull loving kindnes of God to his people and Church in that hee made all things for them even for them whom hee had delivered out of Egyptian thraldome which admirable mercies of his hee would have them take speciall notice of and turne to praisefull Haleluiahs on that day which hee hath sanctified to himselfe without wearisomnes cheerefully and with delight as the Angels and Saints in Heaven keepe their Sabbath If this typicall and corporall deliverance of the Iewes bee such a perswasive reason of their sanctifying the Sabbath shall not our deliverance much more stirre us up to doe the like The substance of your marginall consideration hath beene handled before onely I adde this that a commandement is not made speciall by every motive but that it may bee in force to mee though every motive brought to enforce it properly concerne not my particular Else a man may oppresse a stranger that hath not beene himselfe stranger in the Land of Egypt Though this motive bee onely proper to them in the letter yet common to us in the spirituall and better sense and therefore enforceth the commandement upon us as well as on them Touching your third end deduced from Exod. 23. 12. where God commanded the Iewes to rest from their sixe dayes worke on the seaventh day that so their Cattle Servants and Strangers might bee refreshed To this I answer that this commandement doth neither imply that a bare rest doth sanctifie the Sabbath nor that they were to use the Sabbath as a Parenthesis betweene two weekes the better to passe from labour to labour but the intent of it was 1. The better to set forth the heavenly rest which the Sabbath signified for it being thus absolutely and universally commanded both to them and every thing that was properly theirs it sheweth the absolute and universall rest which every one that belongeth to God shall bee possessed of in Heaven as well as God himselfe For as God rested from his works so shall they from theirs to enjoy an absolute and perpetuall refreshment with him in Heaven 2. That to the practices of piety which they were to performe towards God on this day they should adjoyne the practices of charity humanity to man and beast not that mercy was the proper end of the Sabbatical-rest for so you confound the two Tables the first whereof immediatly respects God the second Man And in this respect was God curious of the due observance of his Sabbaths because the right keeping of them did involue the whole Law of God Your fourth end drawne from the 23. Levit. doth refute your position of the Sabbaths being sanctified by rest For if so bee this rest of the Sabbath served properly as a meanes to further the holy duties of that day how can the holines of that day bee properly or principally said to bee included in the rest it selfe which if it bee not an holy rest that is used to an holy end and purpose it neither fulfilleth the duty of the commandement which commandeth us as well to sanctifie the Sabbath as to forbeare worke nor the signification of the Sabbath it selfe For in Heaven when there shall bee the convocation of the universall Church of God the perpetuall Sabbath shall thenbee sanctified not in that wee shall rest but in that wee shall holyly rest Your fifth end fell out to bee discoursed of in your first which shall suffice concerning it onely thus much further that I suppose it cannot bee proved that all signes of covenants were abolished by Christs comming For the Rainebow was given for a signe of Gods covenant with Noah The Sabbath for a signe of Gods covenant with Israel from which I inferre that this cannot therefore bee judged abolished because a signe because the other signe as wee see is yet remaining Catonus pag. 45. De iride autem si concedemus quod doctissimi nonnulli negant illam ante diluvium fuisse induisse à postea raâ—ionem signi sequetur tamen inde quòd nos contendimus essentiam iridis non à signo dependisse imo si promissio Dei ad certum tempus restricta fuisset expleto tamen illo iridis natura non minus integra remansisset Similiter de Sabbatho dicendum est And to give further light to that same place of Scripture Exod. 31. 3. I will here insert the discourse of a divine of prime note upon the word remember shewing the reasons wherefore it is prefixt to the foâ—rth commandement wherein he handles the aforesaid text This word remember saith hee is prefixed to the fourth commandement rather then to the rest for 2. reasons 1. Because wee are apter to forget it then any of the rest for marke it in Scripture and where any duty is charged by God with Remember it argues a pronenes to forget it as that Remember thy Creator in the daies of thy youth when many lusts are ready to draw us of And the reasons why wee are so apt to forget this Commandement and why there is need of a Memento are foure 1. Because the rest of the Commandements are written in our Hearts by light of Nature but this only was given by outward ordinance of divine instruction
the Lords-day being the Sabbath no more then that of the Iews aforesaid For we are not to judge of the Church of the Gentiles in their worst but in their better estate This new Creation had at first its Chaos as well as the old without forme till things were perfected by degrees now a little and then a little It was no little while before they were perswaded that fornication was a deadly sinne The Lords-day received its Institution at the consummation of this new Creation as the Sabbath did at the consummation of the old though perhaps this by reason of the Churches non age had its intermission like as that had being also set a foot in its season as that was But let us not pitch either upon the rudenesse of the Iews or the rawnesse of the Gentiles to take example by but see the disposing providence and directing hand of God in the Apostles them selves in those times who were ordered by the speciall instinct of the spirit and we shall see that in the 20 th of Iohn where in the 19 th verse it is said that the same day at night which was the first day of the weeke and when the doores was shut where the Disciples were assembled for feare of the Iews came Iesus c. and so again in the 26 th verse it is said That eight dayes after againe the Disciples were within and Thomas with them Then came Iesus c. Which sheweth Gods speciall hand in assembling them on the day of Christ resurrection and the Spirits care to record it for our learning together with Christs approbation and blessing thereof by his presence Neither is there the least mention made of the Iewish Sabbath but it is reckoned in the Text as the rest eight dayes after and so Paul he passeth over the Iewish Sabbath as an ordinary day in the 20. Acts 6. and honoureth only the first day of the weeke when he saith That he abode at Troas seven dayes and the first day of the weeke the Disciples being come together c. D r. Heylyn Part. 2. pag. 22. to make the matter good biddeth us take notice that Paul had tarryed at 〈◊〉 seven dayes before this meeting But we may do better to take notice that he wrongs the Text which implies no such thing but that his stay was but seven dayes in all for the 6. verse having briefly told us Pauls journall from Philippi to Troâ—s it also sheweth us the number of dayes that he spent there which were but seven in all where we abode seven dayes saith he and then the 7. verse historizeth to us the remarkeable example of Paul and the Disciples touching the first day of the weeke only being silent of the rest And upon the first day of the weeke when the Disciples c. And as touching that 1 Cor. 16. which you mention The words of Paul there seeme to take for granted the foreknowledge and acquaintance that the Christian Coriâ—ths already had of that day to be the Lords And if so be the Lords-day be not the Sabbath why was it kept of them and is it now kept of us in paralel to the Sabbath weekly and not anniversarily or yeerely as Easter-day and other remembrances of Christ are and as all the times of Commemorations which the Church of her own accord dedicated have ever and only been as we see by the feasts of Puriâ— and of dedication among the Iews and so now amongst us Christâ—â—â— and Easter c. Broad We read that the Disciples weré called first Christians at Antioch though by whose meâ—â—â— it be not said in the Acts but as touching the meeting on the first day of the week Acts 11. 26. we neither find where it began nor by whom This in my judgement is very probable if not certain that this manner of assembling on the first day of the weeke was approved by the Apostles as was the name of Christians Yea and Christ himselfe may seeme to approve it likewise in as much as on this day he revealed those mysteries to the beloved Disciple So long it was between the writing of the first Epistle to the Corinths and the Revelation About fortie yeeres after this order began the name Lords-day was given to the first of the weeke which name had it been given when Saint Paul wrote his first Epistle to the Corinths and Saint Luke the Acts it is probable that one of them would have used it and yet it is not improbable that this name Lords-day was given as soone as the day began to be in any great account Answer It is true that in Antioch the Disciples were first called Christians and be the meanes what it will it was not without the speciall hand of God nor without a speciall prophecy and promise as appeareth in the 65 of Isaiah 15. Where the name of the Iews is cryed down and the name of the Christians set up * D r. Hall upon the place Ye shall leave your name as a curse unto my chosen for the Lord God shall slay you and call his * Marke God himself was the Father and gave the name who â—ver was the God-father servaâ—â—â— by another name And as thus God prophecyed the alteration of the old name into a new in the 15 th verse so in the 17. verse he prophecyed the alteration of the Creation from old to new together with the forgetfulnesse of the old by reason of the joyfull remembrance of the new which was yet further prophecyed by the Psalmist in the 118. Psal. 22. 24. The stone which the builders refused that is crucified and cast off is the head of the corner that is is raised again of God and made our salvation for this is the sense thereof as you may see in the 4 th Acts 10 11 12. And what followeth in the Propheâ— of David That this worke of raising up Christ againe by his mightie power is a thing marvellous in our eyâ—s And that therefore this is the Day which the Lord * Is not this divine institution and a sufficient reasâ—n for the denomination of the Lords-day Dr. Andrews is exprâ—sse for it in his 13 Sermon upon the Resurection pag. 529. Sayes he How came it to be the Lords day but that as it is in the Psalme the Lord made it And why made he it but because on it the stone cast aside that is Christ was made the head-stone of the corner that is because then the Lord rose hath made for us to rejoyce and be glad in it as it followâ—th in the 23 and 24 verses of that 118 Psâ—lme Obiect But it will be objected that hereby is no particular day denoted but indefinitely the time of the publication of the Gospel Answ. To which I answer That the promise of the accomplishment of our 〈…〉 3. 15. on the very particular day of Christs 〈◊〉 is eminently meant hereby as is evident by compâ—ring this place with