that he shall take of mine and shall shew it unto you John 17. 8. I have given to them the words which thou gavest me and they have received them V. 17 18. 〈◊〉 then through thy truth thy word is truth As thou hast sent me into the world so have I also sent them into the world And for their sakes I 〈◊〉 my self that they also might be sanctified through the truth Matth. 28. 20. Teaching them to observe all things whatsoever I have commanded you and loe I am with you alwayes to the end of the world Acts 1. 4. And being assembled together with them commanded them that they should not depart from Jerusalem but wait for the promise of the Father which ye have heard of me For John truly baptized with water but ye shall be baptized with the Holy Ghost not many dayes hence V. 8. But ye shall receive Power after that the Holy Ghost is come upon you and ye shall be witnesses uitto me both in Jerusalem and to all Judaea and in Samaria and unto the uttermost parts of the earth By these Texts it is most evident that Christ promiseth the Apostles an extraordinary Spirit or measure of the Spirit so to enable them to deliver his Commands and execute their Commission as that he will own what they do by the guidance thereof and the Churches may rest upon it as the Infallible revelation of the Will of God CHAP. IV. Prop. 3. Christ performed all these promises to his Apostles and gave them his Spirit to enable them for all their commissioned work This is proved both from the fidelity of Christ and from the express assertions of the Scripture He is faithful that hath promised Heb. 10. 23. Titus 1. 2. God that cannot lye hath promised 2 Cor. 1. 18. As God is true Rev. 6. 10. H w long O Lord Holy and True Rev. 19. 11. He was called faithful and true Rom. 3. 4. Let God be true and every man a lyar 1 John 5. 10 He that believeth not God hath made him a lyar John 20. 22. He breathed on them and saith unto them Receive ye the Holy Ghost Acts 2. Containeth the Narrative of the comeing down of the Holy Ghost upon them at large Acts 15. 28. seemed good to the Holy Ghost and to us Heb. 2. 4. God also bearing them witness both with signs and wonders and with divers mighty works and distributions of the Holy Ghost according to his own will 1 Pet. 1. 12. The things which are now reported unto you by them that have preached the Gospel unto you by the Holy Ghost sent down from Heaven Rom. 15. 19 20. Through mighty signs and wonders by the power of the Spirit of God so that from Jerusalem and round about to Illyricum I have fully preached the Gospel of Christ. Read all the Texts in Acts and elsewhere that speak of all the Apostles Miracles and their giving of the Holy Ghost c. And 1 Cor. 7. 40. Acts 4. 8 31. Acts 5. 3. 6. 3. 7. 51 55. 8. 15 17 18 19. 9. 17. 10. 44 45 47. 11. 15 16 24. 13. 2 4 9 52. 16. 6. Rom. 5. 5. 9. 1. 1 Cor. 2. 13. 2 Tim. 1. 14. 1 Cor. 12. Eph. 4. 7 8 c. 3. 5. But this Proposition is confessed by all Christians CHAP. V. Prop. 4. The Apostles did actually separate and appoint the first day of the Week for holy Worship especially in Church-Assemblies Here the Reader must remember that it is 〈◊〉 matter of fact that is to be proved in the proof of this Proposition and that all till this is clearly and undenyably proved so that the whole Controversie resteth upon the proof of the fact That indeed The Apostles did separate 〈◊〉 set apart this day for ordinary publick Worship And in order to the fuller proof of this I have these 〈◊〉 Propositions to prove Prop. 1. Matter of past fact is to be known to us by History Written Verbal or Practical This is evident in the nature of the thing History is the Narration of facts that are past We speak not of the fact of meer natural agents but of Moral or humane facts It may be known without History what Eclipses there have been of the Sun what changes of the Moon c. But not what in particular Morals have been done by man The necessity of other distinct wayes of knowledge are easily disproved 1. It need not be known by Divine supernatural Revelation Otherwise no men could know what is past but Prophets or inspired persons nor Prophets but in few things For it cannot be proved that God ever revealed to Prophets or inspired persons the general knowledge of things past but only some particulars of special use as the Creation to Moses c. so that if Revelation by Inspiration Voice or Visions were necessary Scripture it self could be understood by none but inspired persons or that had such revelation 2. It is not known by Natural Causes and by arguing from the Natural Cause to the Effects It is no more possible to know all things past this way by knowing the Causes than all things future Therefore it must be ordinarily known by Humane report which we call History or Tradition Prop. 2. Scripture History is not the only certain History much less the only credible Without Scripture History we may be certain that there was in 1666. a great Fire in London and a great plague in 1665. and that there were Wars in England 1642 1643 c. and that there have been Parliaments in England which have made the Statutes now in force and that there have been such Kings of England for many Ages as our Records and Histories mention c. Prop. 3. Scripture History is not the only certain History of the things of the Ages in which it was written or of former Ages much less the only credible History of them We may know by other History certainly that there were such persons as Cyrus Alexander c. That the Macedonians had a large extended Empire that the Romans after by many Victories obtained a spacious Empire that there were such persons as Julius Caesar Augustus Tiberius Nero Cicero Virgil Horace Ovid c. Prop. 4. Scripture History is not the only means appointed by God to help us to the knowledge of Ecclesiastical matters of fact transacted in Scripture times 1. For if Humane History be certain or credible in other cases it is certain or credible in these There being no reason why these things or much of them should not be as capable of a certain delivery to us by humane History as other matters As that there were Christians in those times may be known by what Tacitus Suetonius c. say And the antient Writers oft appeal in many cases to the Heathens own History And no man pretendeth as to the Civil matters mentioned in the Scriptures that no other History of the same is credible or
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.
Church before as what day goeth over their head The Historical hints of the New Testament must be taken together and not a part only that they may prove a usage And 1. That Christ rose on that day is past doubt among Christians Joh. 20. 1. Luk. 24. 1. Mar. 16. 2. Matth. 28. 1. 2. On that same day he taught the two disciples Luk. 24. 13. And the same day he appeared to the Disciples and instructed them and did eate with them Luk. 24. 33 36. Theâ— the Disciples were assembled and theâ— he blessed them gave them their Commission and the Holy Ghost Joh. 20. 19 20 21 22. 3. The next first day of the week Christ chose to appear to them again when Thomas was with them and convinced him Joh. 20. 26. 4. In Act. 20. 7. It is mentioned as the day of their Assembling to break bread which though they did oft on other daies yet no day else was peculiarly appointed for it As for the dissenters cavil about the Translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza hath given them Reason enough against it And Grotius and almost all expositors are against them And most that translate it literally una Sabbatorum take Vna and Prima here to be all one And Calvin with others noteth that the same phrase being used of the day of the Resurrection Matth. 26. 1. Luk. 24. 1. Joh. 20. 1. will direct us to expound this unless you mean also to deny the Resurrection to have been on the first day And 1 Cor. 16. 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs have the same signification And Mark 26. 9. compared with the other Evangelists so expounds them as Beza noteth who also telleth us that in one old Copy he found added the Lords day and citeth Hierome adv Vigilant saying Per unam Sabbati hoc est in die Dominico c. And Dr. Hammond well noteth that it plainly relateth to the Christian assemblies to which they were not to come empty but to deposite what they brought into the treasury of the Church or if it were in their private repositories it doth not much difference the case Calvins exception against Chrysostome here is groundless as the reasons before evince So that by this Text the custome of holding Church meetings on the Lords day as a peculiar day is intimated though but on the by as most Expositors agree And the denomination of the Lords day Joh. 1. 10. being the same which the Christian Churches ever used of the First day puts it yet further out of doubt As for his conjecture who doubteth whether it may be meant of the Anniversary day of Christs Resurrection when as the constant use of the name by all the Churches sheweth that it was taken ever since for the weekly day it deserveth no other refutation Now though all this set together shew that Scripture is not silent of the matter of fact yet it is the full and unquestionable expository evidence of the practice of all Churches in the world since the very daies of the Apostles which beyond all doubt assureth us that de facto the Lords day was by the Apostles separated for holy Worship especially in publick Church-assemblies But these several intimations being seconded with so full an Exposition tell us that the Scripture is not silent in the case nor doth pass it by I was loth to name the day of the sending down of the Holy Ghost as a proof Because that some do controvert it But it seemeth to me a very considerable thing 1. That the day that year 〈…〉 of Pentecost on which the Holy Ghost was given was indeed the first day of the week even Dr. Heylin granteth without any question or stop And the Churches observation of Whitsunday as the day and that so very early as Epiphanius and many others say from the Apostles doth seem a very credible history or tradition of it 2. It s agreed on that the Passoever that year fell on the Sabboth day and that Pentecost was fifty daies after the Passover which falleth out on the Lords day And Grotius noteth from Exod. 19. 1. that it was the day that the Law was given on and so on which the Spirit was given for the new Law 3. And considering that this great gift of the Holy Ghost which was to make the Apostles Infallible and to enable them for their commission-work and bring all Christs Doctrines and Commands to their remembrance was so memorable a thing that it was as it were the Beginning of the full Gospel-state of the Church and Kingdom of Christ which through all Christs abode on Earth was as the Infant existent indeed but in the womb and on this day was as it were Born before the world and brought into the open light the Lords day also seemeth to me to be as it were Conceived on the day of Christs Resurrection but Born on this day of the Holy Ghosts descent But Dr. Heylin hath one poor reason against it viz. Because it was but an accidental thing that the day fell out that year on the first day Answ. 1. Was it not according to the course of Nature How then can that be called Accidental 2. But however it was no contingent accidental thing in his sense that the Holy Ghost was sent down on that day rather than another If a sparrow fall not to the ground without Gods providence did God choose that day He knew not why Or did it fall out hap hazard or by chance I need not insist on the confutation of his Caviâ—s about the other Texts forecited Note only 1. That as to his exception about Christs travel on his Resurrection day I have after answered it 2. That he freely granteth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifiâ—th The first day of the week both in Act. 20. 7. and 1 Cor. 16. 2. 3. That he himself citeth afterward many testimonies that oblations and contributions were in the Churches a usual Lords dayes work 4. That he confesseth that Rev. 10. 1. is meant of the Lords day as by that time grown into reputation 5. That he thinketh it was in small reputation before because Paul chose the Sabbath so often to Preach on to the Jews and Hellenists or Greeks whereas he himself is forced to confess that it was not for the days sake but the Assemblies to do them good 6. That he vainly conceiteth that Because the Lords day was kept on the account of Christs Resurrection it implyeth that it was not kept by Gods command which needeth no confutation 7. That his labour to prove that Paul meant the Jewish Sabbath as abrogated is vain for we deny it not 8. That he cannot deny that Christians had all that time of the Apostles a stated day as Pliny himself witnesseth for solemn worship above other daies 9. That he vainly snatcheth a little countenance from Calvin and Beza c. when as no man since Cochlaeus writeth more detestably of them 10. That after he
History assureth us that they did III. Nor have we any fuller Scripture proof that the Apostles used to require of those that were to be Baptized any more than a general Profession of the substance of the Christian faith in God the Father the Son and the Holy Ghost Or of the ancient use of the Christian Creed either in the words now used or any of the same importance From whence many would inferr that any one is to be Baptized who will but say that I believe that Jesus Christ is the Son of God with the Eunuch Act. 8. 37. or that Christ is come in the flesh 1 Joh. 4. 2 3. But Historical evidence assureth us that it was usual in those times to require of men a more explicite understanding profession of the Christian faith before they were admitted to Baptisme And that they had a summary or Symbole fitted to that use commonly called The Apostles Creed at least as to the constant tenour of the matter though some words might be left to the speakers will and some little subordinate Articles may be since added And that it was long after the use to keep men in the state of Catechised persons till they understood that Creed And it is in it self exceeding probable that though among the intelligent Jews who had long expected the Messiah the Apostles did Baptize thousands in a day Act. 2. Yet where the Miraculous communication of the Spirit did not antecede as it did Act. 10. they would make poor Heathens who had been bred in ignorance to understand what they did first and would require of them an understanding profession of their Belief in God the Father Son and Holy Ghost which could not possibly if understanding contain much less than the Symbolum fidâ—i the Apostles Creed IV. Nor have we any Scripture proof except by inferring obedience from the precept that ever the Lords Prayer was used in words after Christ commanded or delivered it Whence some inferr that it should not be so used But Church History putteth that past doubt Other such instances I pretermit I think now that I have fully proved to sober considerate Christians that the matter of fact that the Lords day was appointed by the Apostles peculiarly for Church-Worship is certain to us by historical Evidence added to the historical intimations in Scripture as a full exposition and confirmation of it And that this is a proof that no Christian can deny without unsufferable injury to the Scriptures and the Christian cause CHAP. VI. Prop. 5. This Act of the Apostles appointing the Lords day for Christian Worship was done by the special inspiration or guidance of the Holy Ghost THis is proved 1. Because it is one of those Acts or works of their Office to which the Holy Ghost was promised them 2. Because that such like or smaller things are by them ascribed to the Holy Ghost Act. 15. 28. Iâ— seemed good to the Holy Ghost and us when they did but declare an antecedent duty and decide a Controversie thereabout See also Act. 4. 8. Act. 5. 3. 6. 3. with 7. 55. Act. 13. 2 4. 16. 6 7. 20. 23 28. 21. 11. 2 Tim. 1. 14. Jud. 20. Act. 11. 12 28. 19. 21. 20. 22. 1 Cor. 5. 3 4. 14. 2 15 16. And 1 Cor. 7. 40. When Paul doth but counsel to a single life he ascribeth it to the Spirit of God 3. And if any will presume to say that men purposely indued with the Spirit for the works of their commission did notwithstanding do such great things as this without the conduct of that Spirit they may by the same way of proceeding pretend it to be as uncertain of every particular Book and Chapter in the New Testament whether or no they wrote it by the Spirit For if it be a sound inference They had the promise and gift of the Spirit that they might infallibly leave in writing to the Churches the doctrines and precepts of Christ Ergo whatever they have left in Writing to the Churches as the doctrine and precepts of Christ is Infallibly done by the Guidance of that Spirit Then it will be as good an inference They had the promise and gift of the Spirit that they might infallibly settle Church-orders for all the Churches universalâ—y ergo Whatever Church-orders they setled for all the Churches universally they setled them by the infallible guidance of that Spirit But this few Christians will deny except some Papists who would bring down Apostolical Constitutions to a lower rank and rate that the Pope and his General Council may be capable of â—â—ying claim to the like themselves and so may make as many more Laws for the Church as they please and pretend such an authority for it as the Apostles had for theirs By which preâ—ense many would make too little distinction between Gods Laws given by his Spirit and the Laws 〈◊〉 a Pope and Popish Council and call then all but The Laws of the Church Whereas there is no Universal Head of the Church but Christ who hath reserved Universal Legislation to Himself alone to be performed by himself personally and by his Advocate the Holy Ghost in his Authorized and Infallibly-inspired Apostles who were the Promulgators and Recorders of them All following Pastors being but as the Jewish Priests were to Moses and the Prophets the preservers the expositers and the applyers of that Law CHAP. VII Qu. 2. Whether the seventh day Sabbath should be still kept by Christians as of Divine obligation Neg. I Shall here premise That as some superstition is less dangerous than prophaneness though it be troublesome and have ill consequents so the Errour of them who keep both daies as of Divine appointment is much less dangerous than theirs that keep none yea and less dangerous I think than theirs who reject the Lords day and keep the seventh day only Because these latter are guilty of two sins the rejecting of the right day and the keeping of the wrong but the other are guilty but of one the keeping of the wrong day Besides that if it were not done with a superstitious conceit that it is Gods Law in some cases a day may be voluntarily set apart for holy duties as daies of Thanksgiving and Humiliation now are But yet though the rejecting of the Lords day be the greater fault and I have no uncharitable censures of them that through weakness keep both daies I must conclude it as the truth that We are not obliged to the observation of the Saturday or seventh day as a Sabbath or separated day of holy Worship Arg. 1. That dayes observation which we are not obliged to either by the Law of Nature the Positive Law given to Adam the Positive Law given to Noah the Law of Moses nor the Law of Christ incarnate we are not obliged to by any Law of God as distinct from humane Laws But such is the observation of the seventh day as a Sabbath Ergo we are
holy Ghost and use violence against Gods word which I should obey Obj. There is no Law in the Scripture to observe the first day no promise made to observers of it no threatning against the breakers of it c. shew it And if no Law no transgression Rom. 4. 15. Sin is a transgression of the Law Answ. I have shewed you full proof of a Law for it before Though it is not Christs way to enact his Laws in that Majestick Commanding forms as God did to Moses on the Mount But as he condescended into flesh to be a Teacher and Saviour in the form of a Servant under the Law himself to redeem those that were under it so he maketh his Laws in a merciful Teaching stile All that is revealed by him as his will appointing our duty is his Law But that we observe the Lords day is revealed by him as his will making it our duty These are his Laws requiring us to Hear and obey his spirit in his Apostles Joh. 20. 21 22. As the Father hath sent me so send I you And when he had said this be breathed on them and said Receive ye the Holy Ghost c. Luk. 10. 16. He that heareth you heareth me And this is his Law requiring his Apostles by that spirit to promulgate his Laws and make known his will Mat. 28. 19 20. Go disciple me all Nations Baptizing them c. Teaching them to observe all things whatever I have commanded you and loe I am with you alwaies to the end of the world or age with the other Texts forecited And that the Spirit in the Apostles hath setled the Lords day as the separated day for holy assemblies and Worship I have proved to you both by the Texts which you now sought in vain to make void and by the unquestionable practice and history of the universal Church from that age untill this And withal by other Texts which you omit which not alone but all set together make up the proof because it is historical evidence of a matter of fact which we have to seek after 1. Christs Resurrection laid the foundation or gave the Cause as Gods ceasing from his works did of the Sabbath 2. Christs appearing to them assembled on that day began the actual separation 3. The Holy Ghost coming down on them on that day did more notably sanctifie it 4. The Holy Ghost as an infallible spirit in them did cause them to make a publick settlement of that day in all the Churches which was the full and actual establishment 5. This settlement is fully proved de facto in Scripture and infallible history 6. And that there are promises and threatnings to the obeyers and rejecters of Christs commands whom the Father commanded us to hear and who is the great Prophet of the Church I hope you believe Rev. 20. 14. Happy are they who do his commandments that they may have right to the tree of life c. Heb. 12. 25. See that yee refuse not him that speaketh For if they escaped not who refused him that spake on earth much more c. Act. 3. 23. It shall come to pass that every soul that will not hear that Prophet shall be destroyed from among the people 1 Joh. 4. 6. We are of God He that knoweth God heareth us he that is not of God heareth not us Hereby know we the spirit of truth and the spirit of Errour If besides all this you must have particular precepts promises and threatnings in the form which you imagine to be fittest you may for want of those deny many other Gospel Laws as well as this Have you not much more for the separation of the Lords day than you have for Infants Baptism for a Christian Magistrate for Christians wageing Warr for prohibited degrees as to Marriage c. I am perswaded the sober study of these points would do much to convince the contrary minded 1. How much of Christs work as to the settlement of Church-Orders was committed to the Apostles to be done and how little he publickly setled himself in person before his Resurrection 2. How much the Gospel administration excelleth that of the Law And what eminent Glory God designeth to himself by the work of mans Redemption and how much more now he calleth man to Read and Study and Know him in the face of Jesus Christ than in the Creation And how largely the change of the Covenant is proved in the Epistle to the Hebrews 3. What a change is made herein as to mans duty since the fall of man under the wrath of the Creator who is not now his Rest but his terrour and a consuming fire till Reconciled and Adopting us in Christ And since the Earth is cursed to us as a punishment for our sins 4. How much of the certainty and Glory of the Christian faith and of all our Rest and Consolation in it is laid in the Gospel on the RESURRECTION of our Lord as beginning a new World or Creation as it were and as conquering and triumphing over death and Satan and sealing the promise and bringing Life and Immortality to Light and opening the Kingdom of Heaven to Believers 5. How much of Christs Legislation and administration of his Church-settlement and Government was to be done by the Holy Ghost And how glorious this office of the Holy Ghost is and of what grand importance to be understood As he was the promised Paraclete or Advocate or Agent of our glorified Lord to do his Work on Earth in his bodily absence To whom the Infallibility of the Scriptures the sealing operation of Miracles the Sanctification of Believers and forming them for Glory in the Image of God is to be ascribed Whom to Blaspheme is the unpardonable sin 6. How dangerous a thing it is made by the Holy Ghost to seek to set up Moses Law as the whole Epistle to the Gal. besides most of the other Epistles testifie as intimating a denyal of Christ and a falling from Grace and a perverse setting up of that which Christ came to take down as part of our own redemption And how large and plain Paul is upon this Subject and how the spirit in all the Apostles did determine it Act. 15. And how the Cerinthians Nicolaitans Ebionites Nazaraeans and many more of the condemned Heresies of that age which troubled the Churches and whom the Apostles wrote against went all that way of mingling the Jewish Law with the Gospel 7. How plainly and expresly Paul numbreth Sabbaths with the shaddows that cease Col. 2. 16. to pass by other Texts And what violence mens own wits must use in denying the evidence of so plain a Text. Their reason that he saith not Sabbath but Sabbaths is against themselves the plural number being most comprehensive and other Sabbaths receiving their name from this And the word Sabbath alwaies used in Scripture for a Rest which was partly Ceremonial See what Dr. Young in his excellent Dies Domin saith of this
CHAP. IV. Christ performed all these Promises to his Apostles and gave them his Spirit to enable them to all their commissioned work p. 11 CHAP. V. The Apostles did actually separate and appoint the first day of the Week for Holy Worship especially in Church Assemblies Which is explained in several subordinate Propositions And proved 1. By Scripture 2. By unquestionable History And the validity of this proof evinced and the denyers of it proved to subvert the Churches certainty of greater matters p. 12 CHAP. VI. This act of the Apostles appointing the Lords Day for holy Worship was done by the especial inspiration and guidance of the Holy Ghost p. 69 CHAP. VII Whether the seventh day Sabbath should be still kept by Christians as of Divine obligation Neg. proved Where is shewed how far the fourth Commandment is abrogated and all the Law of Moses p. 71 CHAP. VIII Of the Beginning of the Day p. 91 CHAP. IX How the Lords Day should be kept Of the length of the time and the Objection about weariness p. 93 CHAP. X. How the Lords Day should not be spent or what is unlawful on it Of worldly business Of recreations of Idleness c. p. 108 CHAP. XI What things should not be scrupled as un lawful on the Lords Day p. 129 CHAP. XII Of what importance the due observing of the Lords Day is Many great Reasons for it p. 139 CHAP. XIII What other Church Festivals or separated Dayes are lawful p. 148 THE CONTENTS OF THE Appendix CHAP. I. An Answer to certain Objections against the Lords Day p. 157 CHAP. II. An Answer to more Arguments for the seventh day Sabbath p. 180 CHAP. III. Whether the seventh day Sabbath be part of the Law of Nature or only a Positive Law p. 202 CHAP. IV. Whether every word in the Decalogue be of the Law of Nature and of perpetual obligation And whether all that was of the Law of Nature was in the Decalogue p. 214 CHAP. V. Whether the truest Antiquity be for the seventh day Sabbath as kept by the Churches of Christ p. 220 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 CHAP. I. Though the principal thing desired by the Enquirers is That I would prove to them the Cessation of the Seventh-day Sabbath yet because they cast off the Lords day which I take to be a far greater error and sin than the observation of both dayes and because that when I have proved the Institution of the Lords Day I shall the more easily take them off the other by proving that there are not two weekly dayes set apart by God for holy Worship Therefore I will begin with the first Question Whether the Lords day or first day of the week be separated by Gods Institution for holy Worship especially in publick Church-conventions Aff. And here for the right stating of the Question let it be noted 1. That it is not the Name of a Sabbath that we now meddle with or stand upon Let us agree in the Thing and we shall easily bear a difference about the name Grant that it is A day separated by Gods Institution for holy Assemblies and Worship and then call it a Sabbath or the Lords day as you please Though for my self I add That the Lords day is the name that the Holy Ghost hath set upon it and the name which the first Churches principally used and that they call it also sometimes by the name of the Christian Sabbath but that is only Analogically as it is resembled to the Jewish Sabbath and as they used the names Sacrifice and Altar at the same time for the Christians Commemoration of Christs Sacrifice in the Sacrament of the Lords Supper and for the Table or as Dr. Young saith pag. 23. As in Scripture Baptism is called Circumcision And that very rarely too 2. That the Question of the manner of observing the Lords day and what exercises of Worship it must be spent in and what Diversions are lawful or unlawful as also when the day beginneth are not to be here medled with in the beginning but afterwards when the Divine Institution of the Day it self is first sufficiently proved Which is done as followeth Arg. That day which was separated to holy Worship by the Holy Ghost was separated to holy Worship by God the Father and the Son But the first day of the Week was separated to holy Worship by the Holy Ghost Therefore the first day of the Week was separated to holy Worship by God the Father and the Son The Minor only needeth proof among Christians That day which was separated to holy Worship by the Apostles by the inspiration of the Holy Ghost was separated to holy Worship by the Holy Ghost But the first day of the Week was separated to holy Worship by the Apostles by the inspiration of the Holy Ghost Therefore the first day of the Week was separated to holy Worship by the Holy Ghost The Minor which only needeth proof is thus proved That day which was separated to holy Worship by the Apostles who had the Holy Ghost promised them by Christ and given them to lead them into all truth and to bring all his Doctrines to their remembrance and to teach the Churches to do all his Commands and to feed and guide and order them as his principal commissioned Church-Minister was separated to holy Worship by the Apostles by the inspiration of the Holy Ghost But such is the first day of the Week Therefore the first day of the Week is separated to holy Worship by the Apostles by the inspiration of the Holy Ghost I have five Propositions now distinctly to be proved four for the proof of the Major and one for the proof of the Minor The first Proposition is That Christ commissioned his Apostles as his principal Church-Ministers to teach the Churches all his Doctrine and deliver them all his Commands and Orders and so to settle and guide the first Churches The second Proposition is That Christ promised them his Spirit 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 as his Churches Guides The third Proposition is That Christ performed this promise and gave his Spirit accordingly to his Apostles to enable them to all their commissioned work The fourth Proposition is That the Apostles did actually separate or appoint the first day of the Week for holy Worship especially in Church-assemblies The fifth Proposition is That this act of theirs was done by the Guidance or inspiration of the Holy Ghost which was given them And when I have distinctly proved these five things no sober understanding Christian can expect that I should prove any more towards the proof of the Question in hand Whether the first day of the Week be separated by Gods
the Reasons of them 1. A Law of Clâ—tharius King of France forbidding servile labours on the Lords day Because the Law forbids it and the holy Scripture wholly contradicteth it 2. A Constitution of the Emperour Leo Philosophus to the same purpose Secundum quod Spiritui sancto ab ipsoque institutis Apostolis placuit As it pleased the Holy Ghost and the Apostles instructed by him You see that then Christian Princes judged the Lords day to be of Divine Institution Yea to these he addeth two more Princes of the same mind confessing that Leo was himself a Scholar and Charles the Great had as Learned men about him as the times then bred and yet were thus perswaded of the day yea and that many Miracles were pretended in confirmation of it yet he affirmeth that the Church and the most learned men in it were of another mind Let us hear his proofs 1. Saith he Isidore a Bishop of Sevil makes it an Apostolical Sanction only no Divine Commandment a day designed by the Apostles for Religious Exercises in honour of our Saviours resurrection and it was called the Lords day therefore to this end and purpose that resting in the same from all earthly acts and the temptations of the world we might intend Gods holy Worship giving this day due honour for the hope of the resurrection which we have therein The same verbatim is repeated by Beds l. de Offic. and by Raban Maurus l. de inst Chr. l. 2. c. 24. and by Alcuinus de Die Offic. c. 24. which plainly shews that all these took it only for an Apostolical usage c. Answ. Reader is not here a strange kind of proof This is but just the same that we assert and I am proving save that he most grosly puts an Apostolical usage and sanction sanxerunt as distinct from and exclusive of a Command which I have fully proved to be Christs own Act and Law to us by vertue of 1. Their Commission 2. And the infallible Spirit given them And having brought the History to so fair an account by our chief Adversaries own Citations and confessions I will not tire my self and the Reader with any more but only wish every Christian to consider whether they that thus distinguish between Apostolical Sanctions and Divine Institutions as this man doth do not teach men to deny all the holy Scriptures of the New Testament as being but Apostolical writings and go far to deny or subvert Christianity it self by denying the Divine Authority of these Commissioned Inspired men who are foundations of the Church and sealed their Doctrine by Miracles and from whom it is that our Christian Faith and Laws and Church constitutions which are Universal and Divine are received I only remember you of Pliny a Heathens testimony of the Christians practice stato die No man can question Pliny on the account of Partiality And therefore though a Heathen his Historical testimony as joyned with all the Christian Church History hath its credibility He telleth Trajan that it was the use of Christians on a stated day before it was light to meet together to sing a Hymn to Christ as to God secum invicem among themselves by turns and to bind themselves by a Sacrament not to do any wickedness but that they commit not Thefts Robberies Adulteries that they break not their word or trust that they deny not the pledge or pawn which being ended they used to depart and to come again together to take meat but promiscuous and harmless Epist. 97. p. 306 307. Where note 1. That by a stated day he can mean no other than the Lords day as the consent of all other History will prove 2. That this is much like the testimonies of Justin and Tertullian and supposing what they say of the use of Reading the Scripture and Instructing the Church it sheweth that their chief work on that day was the Praises of God for our Redemption by Christ and the celebration of the Lords Supper and the Disciplinary exercises of Covenanters thereto belonging 3. That they had at that time where Pliny was two meetings that day that is they went home and came again to their Feast of Love in the Evening Which no doubt was varied as several times and places and occasions required sometimes departing and coming again and sometimes staying together all day 4. That this Epistle of Pliny was written in Trajans dayes and it is supposed in his second year And Trajan was Emperour the year that St. John the Apostle died if not a year before so that it is the Churches custom in the end of the Apostles dayes which Pliny here writeth of 5. That he had the fullest testimony of what he wrote it being the consent of the Christians whom he as Judge examined even of the timorous that denyed their Religion as well as of the rest And many of them upon his prohibition forbore these meetings 6. And the number of them he telleth Trajan in City and Countrey was great of persons of all degrees and ranks So that when 1. Christian History 2. And Heathen acquaint us with the matter of fact that the day was kept in the Apostles time 3. Yea when no Hereticks or Sects of Christians are found contradicting it but the Churches then and after universally practised it without any controversie what fuller historical evidence can there be And to say that 1. The Apostles would not have reproved this if it had not been their own doing 2. Or that it could be done and they not know it 3. And that all Christians who acknowledged their authority would have consented in such a practice superstitiously before their faces and against their wills and no testimony be left us of one faithful Church or Christian that contradicted it and stuck to the Apostolical authority even where the Churches received their writings and publickly read them all this is such as is not by sober Christians to be believed But the great Objection will be That other things also were then taken for Apostolical Traditions and were customs of the universal Church as well as this which things we now renounce as superstitious Answ. Though I answered this briefly before I now give you this fuller answer I. It is but few things that come under this charge viz. the Unction white Garment with the taste of Milk and Honey at Baptism Adoration towards the East and that standing and not kneeling on the Lords dayes and the Anniversary Observation of Easter and Whitsuntide And the last is but the keeping of one or two Lords dayes in the year with some note of distinction from the rest so far as there was any agreement in it 2. That these are not usually by the Antients called Apostolical Traditions but Customs of the Vniversal Church 3. That when they are called Traditions from the Apostles it is not with any assertion that the Apostles instituted them but that they are supposed to be from their times because their
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
Scriptures and to learn their Catechisms and the Word of God Surely it better beseemeth any man that believeth another life a Heaven and a Hell to say Poor Labourers have so little time to Learn to Meditate to Read to Pray on the week dayes that if they do not follow it close upon the Lords day they are like to perish in their ignorance For if the Gospel be hid it is hid to them that are lost 2 Cor. 4. 3. which do you think it better to leave undone if one of them must be left undone Whether the learning of Gods Word or the Pleasures and Recreations of the flesh 3. It is either their Bodies or their Minds that need Recreation When the Body is tired with toilesome labour it is ease rather than toilesome Dancings or Plays that are fit to recreate it Or else God will be charged with mistake in the reasons of the ancient Sabbath But if it be the Mind that needeth recreation why should not the Learning of Heavenly truth and the Joyful Commemoration of our Redemption and the foresight of Heaven and the Praises of God be more delightful than the noise of Thornes under a pott even than the laughter and sport of fools or than the Dancings and Games that now you plead for But the truth is It is not the Minds of poor labouring men that are over-workt and tired on the week dayes but it is their bodies And therefore there is no Recreation so suitable to them as the ease of the body and the holy and joyful exercise of the mind upon their Creator their Redeemer and their Everlasting Rest. 4. But if you will needs have daies of temptation and sinful sports and pleasures for them let Landlords abate their Tenants as much Rent as one dayes vacancy from labour in a Month or a Fortnight will amount to or let the Common ` Saints dayes which of the two are more at mans disposal be made their sporting dayes and rob not their souls of that one weekly day which God hath separated for his Worship Obj. But there are Students and Lawyers and Ministers and Gentlemen whose labour is most that of the Brain and not the Plow-mans bodily toile and these have need of bodily Recreation Answ. And there are few of these so poor but they can take their bodily Recreation on the week dayes And many of them need as much the whole Lords day for their souls Edification as any others And no one that knoweth himself will say that he needs it not If any men need remission of Studies and bodily Exercise it is Ministers themselves And is it themselves that they plead for Sports and Dancing for Would they be companions of the vain in such like vanities Obj. But the mind of man is not able to endure a constant intension and elevation of devotion all the day long without recreation and intermission And putting men upon more than they can do will but hinder them when a little recreation will make them more fresh and fervent when they return to God Answ. O what an advantage is it to know by experience what one talketh of And what an inconvenience to talk of Holiness and Heavenliness by hearsay only 1. To poor people that have but one day in seven that one day should not seem too long 2. If it be from a Carnal enemity to God and spiritual things shortness and seldomeness will be no Cure But they have need rather to be provoked to diligence till they are cured than to be indulged in that averseness and floth which till its cured will prevail when you have done your best against it 3. But if it be a weariness of the flesh as the Disciples when they slept while Christ was Praying or a weariness through such imperfection of Grace and Remnant of Carnality which the sincere are lyable to then giving way to it will increase it and resisting it is the way to overcome it 4. How many necessary intermissions are there which confute this pretense of weariness Some time is taken up in dressing And some with poor Servants in waiting on their Masters and Mistrisses and in preparing Meat and drink some in going to Church and coming home some in eating usually more than once some in preparing again for sleep besides what Cattle and by-occasions will require And is the remainder of one day in a week yet too much for the business which we are Created preserved and Redeemed for and on which our endless life dependeth O that we knew what the Love of God is and what it is to regard our souls according to their worth Would not a soul that loveth God rather say Alas how short is the Lords day How quickly is it gone How many interruptions hinder my delight Shall I think a Week short enough for my worldly labours and one day thus parcelled too long to seek the face of God I see blind Worldlings and sensualists can be longer unwearied at Market in their Shops and Fields especially when their gain comes in and at Cards and Dice and Bowling and idle Prating c. And shall I be weary so soon of the most noble and necessary Work and of the sweetest pleasures upon Earth An Hypocrite that draweth near to God but with the lips whilest his heart is far from him as he never truly seeketh God so he never truly findeth him and hath none of the true spiritual delights of holiness nor ever feeleth the pleasure of exercising his Love to God by the help of faith in the hopes of Heaven And therefore no wonder if he be weary of such unprofitable sapless and unpleasant work as his dead formalities and affectations are But it is not so with the sincere experienced Christian who serving God in spirit and truth hath true and spiritual recreation pleasure and benefit in and by his Service And therefore we see that the holy experienced believers are still averse to these sensual diversions and do not think the Lords da or his Service too long And O Christian what happy advantage in such controversies have you in your holy sincerity and sweet experience 5. But yet I am not such a stranger to man to my self or others as to deny that our naughty hearts are inclined to be weary of well doing But mark what a cure God in Wisdom and mercy hath provided for us As it is but one day in seven which is thus to be wholly employed with God and as much of this day is taken up with the bodily necessaries aforesaid so for the rest God appointeth us variety of exercises that when we are weary of one another may be our recreation When we have heard we must pray and when we have prayed we must hear again We must Read we must Sing and speak Gods Praises we must celebrate the memorial of Christs death in the Sacrament we must Meditate we must Conferr we must instruct our Families And we have variety of subjects for each
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
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