A Defense of the Sabbath Day, Chapter 3 · Commentary · Section 2

A Defense of the Sabbath Day · Chapter 3 · Commentary · Section 2

p. 166SECT. II.

For the better ſcaning of this point, whither the Lords day, be a Sabbath day or not, by Gods ordinance, I purpoſe to handle 2 maine queſtions: the one is whither eueryevery firſt day of the weeke, eueryevery Sunday, & eueryevery Lords day, be a Sabbath day or not: (and here, & hereafter, I purpoſe to let it goe for granted them for argument ſake, that eueryevery Sunday is & may be called Lords day, vvhichwhich yet can neuer as you hauehave ſeene be proued by the Scriptures:) the other is, whither any one Sunday, firſt day of the vveeke, or Lords day, be a Sabbath day or not. Touching which queſtions, let it be obſerued, and I dare ſay it, that Papiſts can ſay as much out of the Scriptures, in defence of that Fable, of the Fyer in Purgatory; as can be ſaid in defence of the Lords day, to be a Sabbath day.

Touching the former queſtion, that eueryevery Lords day muſt be a Sabbath day conſtantly; if they cannot proue this conſtancy, that eueryevery Sunday muſt be a Sabbath day; then it vvill follovv, that we are not now tied to keepe a Sabbath once eueryevery weeke, but onelyonly ſometimes; as once in a quarter of a yeere, or halfe a p. 167yeere, or once in a yeere, or the like, and ſo the life and ſoule of this nevv Sabbath, is extinguiſhed and as good as vaniſhed. That it may appeare, vvhat they can make good this vvay, I vvill produce you all their textes of Scripture, out of vvhichwhich they muſt proue this point if it can be proued; and if it ſhall appeare, that none of thoſe Scriptures vvill afforde any ground, for a conſtant vveekly Sabbath, then you vvill ſay with me, that they goe groundleſly to vvorke, when they vrge a conſtant keeping of the Lords day.

The firſt of their Textes is the 4th Com. Exod, 20.8. But to this Text I anſwer, that it is true in deed, that the 4th Comm. doth call for a weekly Sabbath, but this Text hath nothing at all to doe with the Lords day, as ſhall be ſhowne fully in the next queſtion: wherefore this Text is not to the purpoſe.

A ſecond Text they hauehave & it is, Reuel. 1.10. I was in the Spririt on the Lords day: to this Text I anſwer, admit for argument ſake, that this Lords day, whereon S. Iohn receiued his Reuelation, vvere a Sabbath day, and that this name Lords day, did impley ſo much; yet can it not be proued from hence that eueryevery Sunday, and eueryevery firſt day of the weeke, was a Sabbath day: all that can be gathered out of this Text, is but to proue one day a Sabbath day, and namely that one day, which vvas called Lords day, in this Text: (if it could be certainly found out which day of the weeke it was.) As hath bene ſhowne, it cannot be proued, that eueryevery firſt day of the the weeke, is in Scripture called Lords day: vvherefore, it cannot be proued, that any more firſt dayes of the weeke, are Sabbaths, then are called in Scripture, Lords day, and that is but one day in a yeere onelyonly, or the like. Further, it will not follow neither from the name or nature of the Sabbath day, that if the Lords day, be a Sabbath day, then it muſt be a weekly Sabbath day, as in the 4th Com. for there vvere weekely Sabbaths, and yeerly Sabbaths alſo, in the Lavv; novv ſince they hold the vveekly Sabbaths ceremonies, a ſvvell as the yeerly Sabbaths, how kno… they vvhither of thoſe two ſortes of Sabbaths S. Iohns vvas vvherin he receiued his Reuelation? for it might be a yeerly Sabbath.

p. 168A third Text they hauehave, & that is, Pſ. 118.24. This is the day, which the Lord hath made; let vsus reioyce and be glad in it: To this Text I anſvver, as before, admit for argument ſake, that this day muſt be a Sabbath day; yet as vve ſay, one ſvvallovv maketh not a Sommer, ſo one Sabbath day, maketh not a conſtant practiſe: this Text can make vvay for no more Sabbaths, then one in a yeere, or one in a mans life time; for Dauid, had but one day in his life time, in vvhichwhich he vvas Crovvned King; nor had Chriſt here typed by Dauid, any more dayes for his Reſurrection, then one: ſo ſtill here is nothing for the conſtancy of a vveekly Sabbath day.

A fourth text they hauehave, and that is, Act. 2. vvhere, vponupon the day of Pentecoſt, Peter preached, and conuerted 3000 ſoules, &c. To this Text I anſvver as before, admite this day muſt needs be a Sabbath day, becauſe here vvas a Sermon in it, yet vvhat is this for a conſtancy, & for a continued practiſe… it doth not follovv, that becauſe Peter preached this one time here vpō pentecoſt day, that therfore he preached eueryevery Lords day, & eueryevery Sunday, or Firſt day of the vveeke after, vveekly: can it be ſhowne vvhere Peter preached the next Lords day, or Sunday, after this day of pentecoſt? or can it be ſhovvne, that euer Peter preached any vvhere, and at any time, tvviſe together, vponupon tvvo Lords dayes immediatly ſucceding one an other? for it is not enough to ſhevv that he preached once onelyonly, & vponupon one Lords day; but he that vvill proue a conſtācy, muſt proue a vveekly practiſe, Sunday after Sunday, day by day. All that can be gathered from Peters Example, is but this, that vve preach and heare a Sermon once in a yeere, at Pentecoſt day, that is on Whit Sunday: for on Whit Sunday it is ſuppoſed, that Peter preached this Sermon.

A fift Text they hauehave, & it is, Act. 20.7. vvhere Paul preached at Troas vntill midnight, &c. vntounto vvhichwhich text I anſvver as before, be it this day, vvere a Sabbath day, becauſe Paul preached a ſermon then, vvhichwhich can neuer be therby proued to be a Sabbath day; yet vvhat is this to a conſtancy? this vvas a rare & ſeldome action, once onelyonly done; novv Pauls ſeldome & rare preaching cannot bind vsus to an often & frequent preaching, p. 169vnleſſe you would hauehave the Schollers out ſtripp their Maſter. Can it be ſhowne, that euer Paul did any where, or at any time, preach twiſe together, vponupon two Lords dayes, one after an other? If it cannot, as I know it cannot, where then is any grownd for a continued practiſe weekly? this Example of Pauls was rare & extraordenary, like as vvas Peters in the forealleaged text; now extraordenary things, doe not bind vsus to an ordenary practiſe and frequent: vnles you will, that we ſhould keepe the Lords day, more frequently, & more conſtantly, then did the Apoſtles themſelues,

A ſixth Text they hauehave, and it is, 1 Cor. 16.2. vponupon the firſt day of the weeke, let eueryevery one lay by him, in ſtore, &c. Here it is thought, that there vvas a Collection for the poore, and a Sermon, & ſo it vvas a Sabbath day. VntoUnto this Text I anſwer as before, let it be granted, which neuer can be proued, that this was a Sabbath day, becauſe there was a collection for the poore; yet this Text proueth not, any continued conſtancy, of Sunday after Sunday, eueryevery Sunday, or eueryevery firſt day of the weeke; for, it ſpeaketh but of one ſingle action, once done onelyonly, ſaying, vponupon the firſt day, of the weeke: not eueryevery firſt day of the vveeke.

But touching this my anſwer, M^r. Chappell Miniſter of S. Andrews in Norwich, hath vndertaken to proue the contrary in publike, againſt my former booke; vvhere he affirmed, that the word (Katà) when it is applied to time, or place, it is taken diſtributiuly, for eueryevery one: and that therfore this Text is to be reade according to the old Tranſlation thus, EueryEvery firſt day of the weeke, let eueryevery one lay by him in ſtore: And ſo he vvould hauehave this collection for the poore, (if any here vvere) to be a conſtant practiſe. To vvhome I anſvver, 1. if here be inioyned a conſtant collection for the poore, on the Lords day, as a proper worke for our new Sabbath day, why doth he not preſſe his people, the Ouerſeers of the pariſh vvith the reſt, to make a collectiō for the poore, eueryevery Lords day, as a proper Sabbath dayes vvorke; & as an errour for them to make any collections vponupon any other day of the vveeke? for that vvhichwhich is proper to Sunday, is vnlavvfull to be done on any other day.

p. 170Secondly I anſvver, that foraſmuch as our Nevv Tranſlatours, hauehave altered & amended our old Tranſlation, I maruaile that M^r. Chappell will oppoſe them: for vndoubtedly, they did not correct it raſhly and vnaduiſedly; their manner vvas to preſerue the dignity of the old Tranſlation what they could; & therfore they vvould not hauehave altered it, from EueryEvery firſt day, vntounto, vponupon the firſt day, but that they ſavv vvell, that it could not be tranſlated EueryEvery firſt day: vvherefore, I hauehave the nevv Tranſlation, vvhichwhich is iudged by all men the better tranſlation, on my ſide, & againſt M^r. Chappell.

Thirdly I anſvver, that the grovvnd vvhere vponupon M^r. Chappell goeth, in contradicting both the Nevv Tranſlatores, and mee, is falſe: for he affirmeth that the vvord foreign vvhen it concerneth time or place it ſignifieth EueryEvery one: But I vvill ſhew him ſondry textes of Scripture to the contrary, ſee Rom. 5.6. For when we were yet of no ſtrength, in due time, Chriſt died for the vngodly: foreign is rendred in due time: it being here to be vnderſtood of one ſingle time: but by M^r. Chappels rule, it muſt be thus rendered, EueryEvery time: as if Chriſt had died many times for vsus: ſee alſo Rom. 9.9. for this is the word of promiſe, at this time will I come, & Sara ſhall hauehave a Sonne. foreign is rendered, at this time: as vnderſtood of one ſingle time, in vvhichwhich the Angel vvould come againe: but if M^r. Chappels reaſon be good, then it ought thus ſenſeleſly to be tranſlated, EueryEvery time, will I come, & Sara ſhall hatte a ſonne; as if the Angell vvere to come often times, &c. ſee a like Text, Ioh. 5.4. for an Angell went downe, at a certaine ſeaſon, in to the poole, &c. According to M^r. Chappell, this Text muſt be thus tranſlated, for, an Angell vvent dovvne, eueryevery time, or eueryevery ſeaſon, in to the poole, &c. And ſee Math. 2.16. Herod ſlevv the children from tvvo yeeres old & vnderunder, according to the time vvhichwhich he had inquired of the vviſe men. If M^r. Chappels obſeruation vponupon the Greek text be good, then it muſt be thus abſurdly tranſlated; Herod ſlevv the children from tvvo yeeres old & vnderunder, eueryevery time vvhichwhich he had inquired of the vviſe men. foreign: novv it is plaine, that Herod inquired of the vviſe men but once, ſee v. 7. Thus it appeareth hovv vnſoundly he vvent to vvorke, vvhen he vvouldſupporte our Nevv Sabbath.

p. 171Fourthly I anſvver, ſuppoſe it could be proued, as he vvould hane it, that the vvord foreign is eueryevery vvhere elſe in Scripture taken for EueryEvery one vvhen it concerneth time, yet heere in this place, I proue that it muſt not be taken ſo, but as our Nevv Tranſlation hath it: for, vvords muſt be vnderſtood to ſignify, according to the Authors mind that vſeth them, as is vvell knovvne: novv tvvo reaſons there be in this text, vvhichwhich croſſe Mr. Chappels ſenſe: the one is, that if this collection be a conſtāt thing, for EueryEvery firſt day of the weeke, then vvere the Churches of Galatia & Corinth bound to make a conſtant collection for the poore of the Church of Ieruſalem, on eueryevery Lords day, or firſt day of the vveeke continually: for this collection, vvas not for their ovvne poore, but for the poore of remote Churches, for Jeruſalem, ſee 1. Cor. 16.3. like as vve, had once in England a collection, for the Church in the Palatinate: novv had this collection bene for their owne poore, there had bene the more likelihood that it might hauehave bene vveekly, and continually; but being it vvas for the poore of a forraigne Church, to vvit, for the Church at Ieruſalem, as vvas ours for the Pallatinate once, vvhat likelihood is there, to think this collection ſhould be eueryevery vveeke, vveeke by vveeke continually? let the reader iudge, The other thing in this text, vvhichwhich croſſeth M^r. Chappels tranſlation, is that Paul ſaith, he vvould hauehave no collection vvhen himſelfe vvas preſent vvith them, that then there be no gatherings when I come, 1. Cor. 16.2. now who could be ſo ſimple to thinke, that this collection muſt be vnderſtood to be EueryEvery firſt day of the weeke, vvhen as Paul himſelfe makes an exception, & that in the text it ſelfe: for he excepteth that time vvherin himſelfe ſhould be there preſent vvith them; that then there ſhould be no gatherings, thus much for anſvver to this text alſo, vvherby you ſee it cannot be proued that this collection, & ſuppoſed nevv Sabbath, vvas a conſtant continued thing vveeke by vveeke.

The 7th & laſt thing they hauehave, that hath any likelihood to proue this conſtancy, is the frequent Apparitions of Chriſt euermore vponupon the firſt day of the vveeke, or Lords day: To this I anſwer as before, ſuppoſe we that Chriſt his Apparition vponupon p. 172a day, could make that day a Sabbath day; or declare it to be ſo, as fondly they imagine; yet it cannot be proued, that Chriſt appeared frequently, and eueryevery vveeke vponupon the Lords day: I graunt that Chriſt appeared to his Diſciples, vponupon one Sunday, or firſt day of the weeke, to vvit, on that very day vvhereon he …oſe, Ioh. 20.14.19. But it c…not be proued, that he appeared any more, vponupon any Lords day, then this one day: where then is the conſtancy and frequency of Chriſts appearing, euermore on the Lords day, whereon Miniſters & people boaſt ſo much? if there can be found but one Lords day, wherein he appeared?

I confeſſe there is a text alleaged, for a ſecond Lords day, wherein he appeared, & it is Ioh. 20.26. And eight dayes after, againe his Diſciples were within, and Thomas with them &c. To this text I anſwer 1. Suppoſe this text could proue a ſecond apparition, vponupon a ſecond Lords day, yet this is not a conſtant practiſe of Chriſt, eueryevery Lords day. 2. But this text is nothing to their purpoſe: for they ſuppoſe, that this phraſe eight dayes after, compared with Ioh. 20.19. where is mention of the firſt day of the weeke, doth note vntounto vsus Chriſts ſecond dayes apparition, to be on the ſame day ſennight, after that firſt day of the weeke, whereon Chriſt roſe, Ioh. 26.1.19. and ſo conſequently vponupon the Lords day alſo: But let the words of the text be better conſidered of, and they will afforde no ſuch collection: for the Text ſaith not, vponupon the ſame day ſennight wherein Chriſt roſe &c. but it ſaith, eight dayes after, the day wherin he roſe &c. Now 8 dayes after Sunday, cannot fall vponupon the Sunday againe, the ſame day ſennight; but on the Monday ſennight after: for the word after doth exclude the firſt Sunday, vvhereon Chriſt roſe, that it muſt not be counted for any one of theſe 8 dayes; for then he ſhould hauehave ſaid, vponupon the 8th day &c. but he ſaith, after 8 dayes &c. The nevv Tranſlation readeth it thus and after eight dayes &c. Now, after 8 dayes, muſt be on the 9th day, or 10th day &c. and ſo not on the ſame day ſennight as they imagine.

It is true, they bring a text, wherein is a like phraſe, as Mark. 8.31. And after 3 dayes riſe againe &c. which muſt be vnderſtood, ſay they, thus, and vponupon the third day riſe againe &c. according p. 173to 1. Cor. 15.4. which ſaith, he roſe the third day &c. But I anſwer, howbeit I could giuegive other anſwers, yet this ſhall ſuffice for this, that, be it in a caſe of neceſſity, to reconcile two textes of Scripture, we be neceſſitated to departe from the proper ſenſe of the one; yet vvhere is no neceſſity, as here is none, there to departe from the proper ſenſe of vvords, is vnſufferable, by the iudgement of all Interpreters: what other text is there, which ſaith, VponUpon the eight day, againe his Diſciples were within &c? Or what abſurdety is in it, to take the vvords properly, as that Chriſt appeared 8 dayes after the day of his reſurrection, vponupon the Monday? ſo then, notwithſtanding all their wreſting, this text can make nothing for Chriſts apparition, vponupon a ſecond Lords day: where then are thoſe apparitions of Chriſt, ſo conſtantly vponupon eueryevery Lords day? there can but one dayes apparition be ſhowne; and ſo conſequently, there can be proued but one Sabbath day, as namely once in a yeere, vponupon Easter day; for Chriſts apparition was vponupon Eaſter day, being the day he roſe on: hitherto then, they cannot proue a weekly Sabbath, vponupon eueryevery Lords day.

For all this I deny not, but that it may be proued, that Chriſt appeared vponupon eueryevery Lords day, after his reſurrection; becauſe he appeared on eueryevery day, for 40 daies together, Act. 1.3. But this text, I know they dare not bring againſt me, leaſt whilſt they proue the frequent apparitions of Chriſt vponupon eueryevery Lords day, they diſproue their nevv Sabbath day, and quite ouerturne it: for, if Chriſt made his apparitions, vponupon eueryevery day of the vveeke, for 40 daies together; then is eueryevery day of the vveeke aſmuch a Sabbath, as is the Lords day: becauſe Chriſt appeared, aſvvell vponupon eueryevery day, as vponupon the Lords day; yea, he appared the third time, vponupon a Fiſhing day, vvhen they vvent a fiſhing Ioh. 21.1.3.6. which they made a vvorking day, for all Chriſts apparition to them on that day. Loe, vvhat poore ſtuffe here is, to proue the conſtant practiſe of the Lords day, & yet I hauehave heard ſome graue Diuins affirme, that this one argument, of Chriſts conſtant appearing on the Lords day, doth abundantly ſatisfie them, for proofe of the Lords day Sabbath. Doe you not thinke therefore, that it is poore ſtuffe, that will ſatisfy the conſciences p. 174of ſome Miniſters? had not people need in theſe dayes to trye all things, and keepe that which is good? 1. Theſſ. 5.21.

Thus I hauehave anſwered all their textes; and yet no conſtant continued practiſe of the Lords day, appeareth: But happily they may thinke, that albeit none of theſe textes & examples, will ſinglie & alone proue the conſtancy, yet if all be put together they may proue it: well, we will doe them no wrong, let vsus ioyne them all together then: we will begin at the day of Chriſt his reſurrectiō, for this is the firſt ſuppoſed new Sabbath day, Ioh. 20.1.19. and vponupon this day, Chriſt appeared to his Diſciples: but we reade not of any other Lords day, after that, wherein was any Sabbath day dueties done, vntill Pentecoſt, Act. 2.1. &c. which was about 50 daies, after the reſurrection day: ſo then here was no continued practiſe; for we reade not of any thing done here for ſixe weekes, or ſixe Lords daies together.

2. The next day ſuppoſed for a Sabbath day, is that firſt day of the vveeke, wherein Paul preached till midnight at Troas, Act. 20.7. Now we are to ſerch how long this ſermon of Paul at Troas, was preached after the ſermon of Peter, at Ieruſalem, on Pentecoſt day, whither Pauls ſermon were the next Lords day, after Pentecoſt day, or not: For this end, we muſt note, that Paul was no preacher at Chriſts death, nor at Pentecoſt neither, which vvas 7 vveekes after Chriſts death: for Paul made hanocke of the Church, Act. 7.58. Act. 9.1. long after Pentecoſt day; and it is holden, that Paul was not conuerted, till the 3d yeere after Chriſts aſcention: now after his conuerſion, it was at leaſt 14 yeeres before he went to Ieruſalem, Gal. 1.18. Gal. 2.1. now in this his latter iourney to Ieruſalem, Gal. 2.1. I ſuppoſe it was, when he vvent vp about the difference of Circumciſion, Act. 15.2. which being determined, he returned, and in his returne he deliuered the Decrees of the Apoſtles, to ſeuerall Churches where he came, Act. 16.4. and ſo as he went along he preached, as at Philippi, Act. 16.12.13. and at Theſſalonica, Act. 17.1.2. and at Corinth, Act. 18.1.4. and at laſt he came to Troas where he preached this ſermon, of which we doe inquire Act. 20.7. So then, count theſe, & it will be found about a matter of 17. yeeres difference, betvvixt the ſermon of Peter at Pentecoſt, p. 175and the ſermon of Paul at Troas: vvhere then is the conſtancy of the Lords day Sabbath, vvhen vve can finde none kept for a matter of 17. yeeres together?

The 3d text wherein is mention of our new Sabbath, it is 1. Cor. 16.2. vvhere Paul ordeined a collection, to be made on the firſt day of the vveeke &c. Novv how many weekes, moneths, or yeeres, this collection was ordeined, after Pauls ſermon at Troas, Act. 20.7. I cannot tell; nor can they proue, that it was the next Lords day after the ſermon Paul preached at Troas: ſo then, as yet there can no conſtant vveekly Sabbath be proued. The laſt text is Reu. 1.10. where S. Iohn receiued a reuelation on the Lords day; now how many yeeres difference there was, betvvixt the ordination for that Collection for the poore, 1. Cor. 16.2. and S. Iohns Reuelation, I know not; neither can they proue I preſume, that it was on the next Lords day after that Collection. So ſtill there appeareth no conſtant and weekly celebration of the Lords day; let their textes be conſidered this way, or that vvay.

Whereas they talke ſo much of the conſtant practiſe of the Apoſtles, this I dare auowch, that it cannot be ſhowne, that euer Peter, or Paul, or any other of the Apoſtles of Chriſt, did euer preach any ſermons, vponupon tvvo Lords dayes, immediatly following one an other: Nay vvhichwhich is more, it cannot be ſhovvne, that any one Apoſtle, did euer preach tvviſe in all his life time, vponupon the Lords day: nay, vvhichwhich is yet more, it can not be ſhovvne, that all the Apoſtles, put them all together, did euer among them all, preach tvvo Lords dayes together, one after an other. Who that conſidereth theſe things, could be ſo blinded, as to thinke this Lords day, can be eſtabliſhed & proued to be a weekly Sabbath from the Apoſtles practiſe? ſurely, he that celebrateth a weekly Sabbath on the Lords day, as he hath no commandement for it from Chriſt in the new Teſtament, ſo he hath not ſo much as the vveekly practiſe of the Apoſtles, for his warrant.

But my Brethren, if you vvill vvalke, in a vvarrantable vvay, vvherein you ſhall hauehave both an expreſſe commandement from God, and alſo the vveekly and conſtant practiſe of the Apoſtles, p. 176then forſake the Lords day, the Sunday Sabbath: and keepe the Sabbath day, the Saturday Sabbath: for, for it, you hauehave the 4th com. expreſly: and then for practiſe of the Apoſtles, be pleaſed but to pervſe theſe textes of Scripture, and you ſhall find the Apoſtles conſtantly, keeping the Sabbath day, ſee Act. 13.14, 42.44. Act. 16.13. Act. 17.2. & Act. 18.4. and this was all after Chriſt his reſurrection: Now iudge thou that readeſt, whither the practiſe of the Lords day weekly, or the practiſe of the Sabbath day weekly, be more ſoundly proued, and follow the better; Be no more children, wanering & carried about with eueryevery wind of doctrine, by the deceit of men, and with craftineſſe, whereby they lay in waite to deceiue, Eph. 4.14. But, try all things, and keepe that which is good, 1. Theſſ. 5.21.

Furthermore, whereas it is ſuppoſed, that this Lords day was kept conſtantly for A Sabbath; I will giuegive inſtance to the contrary: of all Lords dayes that euer were, that firſt Lords day, wherein Chriſt roſe from the dead, and then appeared vntounto his Diſciples, that Lords day was the moſt eminent and chiefe; for from this day, all after Lords dayes take their name & excellency; this being the ſubſtance as it were, and all others but ſhaddowes & reſſemblances of this: for on this firſt Lords day, was the worke of the Reſurrection performed, & not on the others: of all Coronation dayes in the Kings reigne, none is ſo properly called Coronation day, nor ſo excellent & ioyfull, as is the firſt Coronation day, in which the Crowne is ſet vponupon the Kings head: Many keepe their Marriage dayes, but of them all, none is ſo excellent and ſo ſolemnly kept, as is the firſt Marriage day, wherein the Bride & Bridgrome were ioyned together: euen ſo it is betweene the firſt Lords day, and other Lords dayes following after it: The difference is, as the body from the ſhaddow; and as the life from the picture; if therefore I ſhall ſhevv that this firſt Lords day, vvas not kept as a Sabbath day, it is more then if I ſhould ſhevv that 20 Lords dayes together, were omitted in the Apoſtles dayes, after Chriſts aſcention. Further, if I ſhall ſhevv, that Chriſt himſelfe, and his Diſciples, whilſt hee vvas on earth, and reſident vvith his Church, did not keepe this firſt & moſt eminent Lords day; who then vvill imagine, p. 177that theſe Diſciples of Chriſt, and this Church, vvould keepe the Lords day a Sabbath, after Chriſts departure from them, & aſcention into heauen? for vndoubtedly, the Church would imitate Chriſt, & follovv his example; looke vvhat they ſaw him doe, whilſt he was on earth vvith them, the ſame vvould they doe, after he was departed from them: follow me (ſaith Paul) as I follow Chriſt, 1. Cor. 11.1.

Novv I ſhevve that this firſt Lords day, vvas not kept as a Sabbath and Reſting day: becauſe it vvas vſed for a trauailing day: for this purpoſe ſee, Luk. 24.1.13. vvhere you hauehave mention, of two of Chriſts Diſciples, vvho trauailed vponupon this firſt Lords day, whereon Chriſt roſe, a matter of 15 myles: and this I make good thus, they went from Ieruſalem, for there the Diſciples were reſident, v. 9. and they trauailed to Emmaus which Towne vvas threeſcore furlongs, from Ieruſalem, as the Text ſaith, v. 13. novv 8. furlongs make a myle; ſo then 60. furlongs, make Seauen myles and an halfe: this done, they returned the ſame day, backe againe to Ieruſalem, v. 33. vvhichwhich is ſeauen myles & an halfe more; ſo add theſe together, & they trauailed that day, fiftene myles: it cannot be thought that theſe ſpent leſſe time, then all the vvhole after noone of this firſt Lords day, in trauailing: for tvvo myles an hovvre, is an ordenary tranailers paſe, ſo that fiftene myles coſt them neere 8. hovvres vvorke.

Novv can it be thought, that theſe two of Chriſts Diſciples, vvould hauehave made this day, of all dayes in the yeere, a trauailing day, if the Church of Chriſt had ſolemnized this day as a Sabbath day, at Ieruſalem? theſe two, vvere two of Chriſts Diſciples & follovvers, vvherefore they vvould hauehave laid a ſide all vvorkes, that they might vvith ioyfulneſſe hauehave ſolemnized this day, in a moſt thankfull remembrance of Chriſts reſurrectiō, if any fame or report they had heard at Ieruſalem, before they came forth, that this day ſhould hauehave bene celebrated for a Sabbath, in memory of the Reſurrection of their Lord and Maſter: Chriſts Diſciples vvere ſad, and ſorrovvfull men novv, for the death & loſſe of their Lord & Maſter, Mark. 16.10. Luk. 24.17. hovv therfore vvould they hauehave ſhevved all tokens of p. 178ioy & thankfulneſſe, for his reſtoring to life againe, by celebrating a Sabbath, if they had knovvne of any? Beſids, theſe tvvo vvere religiouſe & deuout men, or elſe they vvere hypocrites novv vvhitherſoeuer they vvere, had they but heard any rumor at Jeruſalem, that morning before they came forth, that this day preſent, ſhould be ſolemnized by the Church of Chriſt, for the firſt Chriſtian Sabbath of all ſucceeding generations; & that they ſhould leade the vvay, and ſet a patterne to all follovving generations, doubtleſſe they vvould for this day, hauehave laide aſide all iourneys: Further, the Church of Chriſts Diſciples, vvere not ſo many then, but that tvvo men might be miſſed, if abſent from the Chamber vvhere they mett; novv if they vvere truely religiouſe, then vvould they not hauehave bene abſent from the Congregation of the Saints, ſo in louelove they vvere vvith ſuch Aſſemblies, if they had knovvne of any: if they vvere hypocrites, they vvould not hauehave bene abſent at ſuch a time, for their credit ſake, leaſt they ſhould be pointed at for it: all vvhichwhich, laid together, declare plainly, that they knevv not of any Sabbath to be kept that day; nor that it vvas knovvne to the reſidue of the Diſciples at Ieruſalem; for then they ſhould hauehave heard of it from them, by a common reporte, like as they heard before they came forth, of all other things, that had happened on that day, ſee v. 22.23.24. So much for the trauailing of the tvvo Diſciples, on the Lords day.

But happily the Patrones of our nevv Sabbath, vvill plead, that this trauaile might be ſome vvorke of neceſſity & charity, & ſo a Sabbath dayes vvorke. To vvhom I anſvver, that ſure I am the text giueth no ſuch light: a Sabbath dayes iourney in common eſtimation is but tvvo myles, Act. 1.12. but this is much more then a Sabbath dayes iourney, for it vvas 15 myles: but ſuppoſe they could proue, that this trauaile, vvas ſome vvorke of neceſſity &c. yet vve knovv that as they vvent to Emmaus, ſo they returned backe againe that night: novv be it that there was neceſſity for their goeing forth to Emmaus that day; yet, vvhat likelihood vvas there, of any neceſſity, for them to come backe againe ſeauen myles & an halfe to Jeruſalem, on the ſame day? might they not hauehave tarried at Emmaus, till the next day?

p. 179I come novv to ſhevv, hovv Chriſt himſelfe made this firſt Lords day, a trauailing day: for firſt of all after he roſe, he appeared vntounto Mary Magdalene Mark. 16.9. Secondly, he appeared vntounto tvvo Diſciples as they trauailed to Emmaus Mark. 16.12. and here, he trauailed from Ieruſalem, vntounto Emmaus, vvith the tvvo Diſciples, Luk. 24.13.15.28.29.30. and this was ſeauen myles & an halfe, as hath bene counted: Furthermore, that he might ſhevv himſelfe, vntounto the reſidue of the Diſciples, the ſame day, he trauailed backe againe to Ieruſalem, Luk. 24.33.36. Mark. 16.14. Ioh. 20.19. and this his iourney vvas ſeauen myles and an halfe more; ſo here you ſee our Sauiour Chriſt made this day a trauailing day alſo, by iournying from place to place, 7 or 8 myles at a time: Novv vvho could thinke this Lords day, to be kept by Chriſt for a Sabbath day, when he made it his trauailing day?

Furthermore, let it be obſerued that a Sabbath vvas by the lavv to be kept in & with holy Congregations & Aſſemblies, Leuit. 23.2.3. & accordingly it was Chriſt his manner, euermore on the Sabbath dayes, to be in the Congregation among the people of God, as we reade Luk. 4.16. And he came to Nazareth, and, as his custome was, went into the Synagogue on the Sabbath day, & ſtood up to read &c. So then, it was a cuſtomary thing with Chriſt, on the Sabbath dayes, to be teaching in the Aſſemblies: but loe, on this Lords day, hee was in the fields, trauailing too & fro: & ſomtimes he was in the company of two of his Diſciples, and ſomtime all alone, Luk. 24.31. and he came not into the aſſemblie of his Diſciples, vntill neere night, Ioh. 20.19. Novv Chriſt being the Shepheard & Miniſter, where ſhould he hauehave bene, but in the aſſemblie of his Diſciples all that day, teaching them, & preaching vntounto them, if it had bene a Sabbath day? but loe, the flocke was ſcattered, ſome of the Diſciples were at Ieruſalem; other ſome were trauailing to Emmaus; and Chriſt the Paſtour of the flocke, he came not amongſt them vntill the Euening, but was in the fields trauailing hither and thither: was this Lords day, kept like a Sabbath, by this Chriſtian Church? iudge thou that readeſt.

If it be ſaid, that Chriſt did inſtruct thoſe two Diſciples, in p. 180trauailing to Emmaus, and therefore it was a Sabbath duety: I anſwer, what did Chriſt doe more here, then Phillip did to the Eunuch in a trauailing day? the Eunuch riding in his charrer, did not Phillip inſtruct him? ſee Act. 8.27.28.35. and muſt this day be therefore a Sabbath day? yea, what did Chriſt more heere to theſe two Diſciples, then he did on eueryevery day of the weeke, for 40 dayes together, to all the Apoſtles together, ſee Act. 1.3. and muſt all theſe 40 dayes therefore be Sabbaths? and theſe inſtructions, Sabbath dueties? there is no more likelihood, that theſe ſhould be Sabbath dueties, then there is to ſuppoſe it a Sabbath duety, to ſee a man ſit ſtill, and reſt him for an hovvre or tvvo on a working day; eſpeciaſly if during that time he doth but read a Chapter in the Bible, or the like. Furthermore, can it be thought, that Chriſt who vvas the Paſtor of the flocke, would ſpend his Sabbath day, in teaching tvvo of the ſheepe of the flocke onelyonly, neglecting the reſidue? for, he came not among the vvhole flock aſſembled together, vntill neere night, Ioh. 20.19. Luk. 24.29.33. Wherefore, Chriſt kept not this Lords day, a Sabbath, vvith the aſſemblie, and congregation of his Diſciples, and can it then be thought, he kept it vvith tvvo men onelyonly?

Loe, this is the Lords day, vvhichwhich our nevv Sabbatharians, vvould hauehave for a Sabbath; and you ſee Chriſt the Lord of it, trauailed too & fro, hither & thither vponupon it; you ſee alſo hovv the Diſciples of Chriſt, trauailed out & home 15 myles vponupon it; yea, and Chriſt, the Lord of this nevv Sabbath, looking on them, vvithout checke; nay vvhichwhich is more, countenancing of them therein; for he iuſtified them, by his ovvne like practiſe, he trauailing along vvith them, Luk. 24.15.

I vvould aske a queſtion here, of our nevv Sabbatharians, vvhichwhich is this; May not we Chriſtians, ſafely trauaile vponupon the Lords day, fitene, or twenty myles, more or leſſe, about the ordenary affaires of our callings, without ſcruple of conſcience? Paul ſaith that we ſhould follow him, as he followed Chriſt, 1. Cor. 11.1. Now ſuer I am, the Diſciples of Chriſt, trauailed vponupon the Lords day, and if therein they followed not Chriſt, yet they vvent together vvith him, vvhichwhich is as good; for both Chriſt, and they, trauailed on the Lords day to Emmaus: why p. 181then may not we trauaile on the Lords day alſo? may we not imitate our Sauiour Chriſt? and muſt vve make more conſcience of the Lords day, then Chriſts owne Diſciples did, who were taught by Chriſt himſelfe? what needleſſe, and nice ſtrictneſſe, is our times falne into? our Church makes conſcience, where the Church of Chriſt, who inioyed Chriſts corporall preſence, made none.

Furthermore, that we may breake the backe of this nevv Sabbaths conſtancy; I will proue vntounto you, that this firſt, and moſt famouſe Lords day, that euer was, was not kept for a Sabbath, by the Church of Chriſt then liuing with Chriſt: my firſt argument is, becauſe the Miniſter and people, Chriſt and his Church, did not aſſemble on the Lords day, vntill it was paſt or nere ended, Ioh. 20.19. their firſt meeting was in the euening of the Lords day; ſince their ſecond meeting vvas 8. dayes after, Ioh. 20.26. and their third, when they went to fiſhing, Ioh. 21.1.14. now aſſemblies & congregations, vvere Sabbath dueties, Leuit. 23.2.3. wherefore, ſince the Miniſter & people, Chriſt & his Diſciples mett not all the day long, to ſolemnize it as a Sabbath, vntill euening & the day vvas novv ſpent & paſt, therfore they kept not this Lords day as a Sabbath. If it be obiected, that they could not aſſemble ſooner in the day, for feare of the Iewes, Ioh. 20.19. I anſwer, it is more likely, they durſt not ſtirr abroad all day lōg, for feare of the Iewes; & becauſe they feared the Iewes, therfore they kept cloſe all the day long together in the houſe; and ſo they were aſſembled all the day; but like ſheepe vvithout their Shepheard. 2. My ſecond argument wherwith I proue it, is becauſe they knew it not; they had no knowledge of it, that it was a Sabbath: and this I proue, becauſe they did not then, ſo much as beleeue that Chriſt was riſen from the dead: for this purpoſe ſee Mark. 16.11.9. where mention is made that Chriſt appeared firſt vntounto Mary Magdalene, & the Text ſaith, that ſhe went and tould them that had bene with Chriſt, which mourned and wept; and when they heard that he was aliue, and had appeared to hir, they beleened it not: Againe, ſee Mark. 16.13. where is mention made of the two Diſciples that trauailed in to the country, & how Chriſt appeared vntounto p. 182them alſo, and the text ſaith of them; that they went and tould it vntounto the remnant, neither beleeued they them: Laſtly, ſee Mar. 16.14. where the Text ſaith, finally, hee appeared vntounto the eleuen, as they ſate together, and reproched them for their vnbeliefe & hardneſſe of heart, becauſe they bleeued not them which had ſeene him, being riſen vp againe. S. Luke reporteth it thus, now it was Mary Magdalene, &c. which tould theſe things vntounto the Apoſtles: But their words (ſaith the Text) ſeemed vntounto them as a fained thing, neither beleeued they them: Luk. 24.10.11. So by all theſe Teſtimonies, you ſee it plaine, that the Church of Chriſt was ignorant of his reſurrection, through vnbeliefe; not the eleuen; not the Apoſtles themſelues did beleeue it: Now I pray tell me, how theſe Apoſtles with the reſidue of the Diſciples, could Sanctify this Lords day, for a Sabbath day, in remembrance of the reſurrection of Chriſt, vvhen as they knew not that Chriſt was riſen, and vvhen they beleeued it not? yea, tis yet more plaine that they were ignorant of the reſurrection; for the Scripture ſaith that they mourned and wept, ſtill, Mark. 16.10. And, that the two Diſciples that went to Emmaus, they had communication of Chriſt, and were ſade. Luk. 24.17. which ſadneſſe, mourning, and weeping, vponupon the Lords day, yea when the day vvas fatr ſpent, Luk. 24.29. Bevvraieth that they were yet ignorant of the Lords reſurrection: how then, I maruaile, could they keepe that Lords day, from morning till night, in a ioyfull & thankfull remembrance of Chriſts reſurrection, when they knevv nothing of it? thus you ſee it apparent, that the Lords day, was not kept for a Sabbath day, conſtantly and vveekly in the dayes of Chriſt, and of his Apoſtles: for this firſt Lords day vvas neglected.

Neuertheleſſe it is not to be ſpoken, hovv confident our Miniſters are, that this Lords day, was conſtantly kept by Chriſt & his Apoſtles; in ſo much as I hauehave heard, of ſome puritane Miniſters, that hauehave auowched it, that they vvill giuegive their liues, & dye for the defence of this day: whither I may beleeue them or no I cannot tell: I ſhould thinke they vvould looke, before they leape, as the prouerb is: greate is the difference betvvixt ſaying, & doeing: I would faine beleeue them though; but this I p. 183reſolue, if they proue ſo good as their vvords, & be ſo vainly prodigall of their liues, they ſhall neuer hauehave my life in keeping. Will our Miniſters dye for the defence of the Lords day ſanctification, vvhen the Apoſtles themſelues profaned it? for, the Apoſtles did not beleeue any ſuch matter, as if it vvere to be ſanctified, as you hauehave ſeene it proued: I truſt the people, vvill be ſo vviſe for themſelues in this point, as to giuegive their Miniſters leaue to dye firſt; But tis mine opinion, that we ſhall neuer ſee many Martyres for the Lords day.

One thing would be noted more, before vve leaue this point: It is ſuppoſed, that Chriſt touching the Redemption, did imitate God at the Creation, for the ſetting vp of a Sabbath, in memory thereof: well let vsus ſee how like or rather vnlike, Chriſt was vntounto God, in this matter; at the Creation God choſe the firſt Sabbath day, or 7th day, to be ſanctified: but we hauehave ſeene it plainly proued, that Chriſt choſe not the firſt Lords day, to be ſanctified. 2. God reſted himſelfe, on the firſt 7th day: But Chriſt trauailed vp & downe the country, too and fro, on the firſt Lords day. 3. God gaue a ſpeciall com. the 4th com. for the Church to ſanctify the 7th day: But Chriſt, left no com. in all the New Teſtament for the Lords day. 4. God perſwaded his Church, by ſtrong reaſons, to the ſanctification of the 7th day, taken from his owne example, becauſe hee reſted on the 7th day; and becauſe hee bleſſed & ſanctified the 7th day. But Chriſt neuer perſwaded his Church, by any reaſons, to keepe the Lords day, nor by his example; nay rather, he diſſvvaded them from ſanctifying of the Lords day, by his example, & by the example of his Diſciples, recorded in Scripture; for they trauailed too & fro vponupon the Lords day; ſhewing vsus thereby, that vve may doe the like. Foraſmuch therefore, as vve hauehave no com. in the Nevv Teſtament, for the ſanctifying of the Lords day, vve are left to follow examples: Now I find the example of Chriſt, vponupon the Lords day, farre vnlike to the example of God, on the 7th day; and therefore we may follow the example of Chriſt, and be as vnlike on the Lords day, to the example of God on the 7th day, as Chriſt was.

p. 184Againſt this, ſome Miniſters obiect thus; that happily the new Sabbath was not yet knovvne; the Church being in hir infancy; and Chriſt being newly riſen from the dead, things were not yet eſtabliſhed in the Church &c. Herevnto I anſwer 1. if this new Sabbath was not knowne vponupon this firſt Lords day; why then they graunt me, what I would hauehave, which is, that the Lords day, was not conſtantly & weekly kept in the dayes of Chriſt & his Apoſtles, as now they vrge vsus to keepe it eueryevery where; and ſo they ouerthrow their owne doctrine. 2. This obiection maketh the matter worſe then it was before; for now they will to maintaine their errour, caſt blame vponupon Chriſt: for if this nevv Sabbath was not knowne to the Church, no not this chiefe & principall Lords day, whoſe fault was it, but Chriſts, in that hee being their Paſtour had not taught it them yet, no not when it was more then time, that they had knowne it, that ſo they might hauehave kept it.

The Lords day, being inſtituted by Chriſt, to be kept for a Sabbath day, in remembrance of our Redemption (as our new Sabbatharians imagine) it could not but make as much for the Memory of Chriſt his death, as the Lords Supper did, of which Chriſt ſaied, doe this in remembrance of mee: now can any man thinke that Chriſt could paſſe ouer the doctrine of this, a point of ſuch conſequence, & that in ſo ſeaſonable a time, vvhithout ſome neglect, if there had bene any ſuch thing to be taught them? they cannot plead, that Chriſt could not conveniently come at his Diſciples, erly enough in the morning, to hauehave minded them of it: for he roſe very erly, &c. neither wanted he meanes to hauehave ſent them vvord of it: for he ſent them word by Mary Magdalene, that they ſhould goe downe into Galile, and there they ſhould ſee him, Mat. 28.1.10. hee might as eaſily hauehave ſent them vvord alſo, that it was his will, that they ſhould keepe that preſent day for a Sabbath, if euer he had intended any ſuch matter. 3. I anſwer, that this obiection ſpoiles all, for if through infancy of the Church, and the like, (as ſome infant-like-men imagine) this firſt Lords day, was not inſtituted for a Sabbath, whither I maruaile then, vvill they rune for an inſtitution? for there is not any mention in the Scriptures, of p. 185any word of inſtitution; nor of any practiſe or example, of Chriſt or of any of the Apoſtles, about their ſanctifying any Lords day after this firſt Lords day, vntill Pentecoſt day, Act. 2. vvhichwhich was 6 or 7 vveekes after this firſt Lords day: ſo here then, is a greater errour; for not onelyonly the firſt Lords day vvas omitted for a Sabbath, but alſo, there is no footing for any Lords day kept like a Sabbath, for 6 or 7 weekes together, after Chriſts reſurrection.

Thus the further vve ſerch in to this point, the more vaine it doth appeare, in ſo much as it irketh me to blot ſo much paper, as I hauehave done, and muſt doe, to anſwer to ſuch an idle argument, as is the Lords day Sabbath: & it vexeth me to ſee, men of ſuch able partes for lerning & naturall endovvments, and ſo renoumed for ſanctity, thus to befoole themſelues, in the defence of ſuch a friuolouſe tenet as is this Lords day Sabbath: But it fareth with them as I thinke, like men that hauehave had wrong poſſeſſion a long time; when the true owner comes to claime his right; yet ſince they hauehave poſſeſt it ſo long, they will invent ſomthing to defend it ſtill; they vvill find trickes, quilites, and quirkes in the Lavv, to hould poſſeſſion ſtill againſt the true ovvner: ſo it is here, the Lords day, hath thruſt out the Lords Sabbath day, from poſſeſſion, novv this many yeeres; and ſince it is done, & the Lords day hath, & hath had the poſſeſſion long, ſome culler muſt be ſet on the matter, ſomthing muſt be invented to maintaine poſſeſſion ſtill, though neuer ſo vvrongfull, & though neuer ſo to the ſhame of the defenders of it.

But for all this, they are redy to reply thus, but vvhat is the matter that this Lords day, is ſo often repeated in the Nevv Teſtament, aboue any other day of the vveeke? and vvhy vvere ſuch notable vvorkes ſtill done vponupon that day; as Chriſt roſe then; and appeared to his Diſciples; the Holy Ghoſt deſcended Act. 2. Peter preacht and converted thovvſands; Paul preacht on that day; and here vvas a Collection for the poore on that day; & S. John receiued a Reuelation vponupon the ſame day, now all this cannot but point at ſomething, &c. Where vntounto I anſvver, tis true all theſe doe point at ſome thing; but vvhat is the thing vvhichwhich they point vntounto? they ſhould tell vsus vvhat thing they p. 186point vntounto, & not ſay onelyonly, they point at ſomething: I doubt not but they point at ſomething, but vvithall I beleeue they point at nothing for their purpoſe, to helpe to proue the conſtant vveekly practiſe of the Lords day for a Sabbath, if they did, they vvould not be aſhamed to ſay what they point vntounto in particular, turning it off thus in generall termes, all theſe point at ſomething: In the night time, Ioſeph had a reuelation, concerning Chriſt, Mat. 1.20. Mat. 2.13.14. In the night, Chriſt came vntounto his Diſciples, vvalking myraculouſly on the Sea, Mat. 14.25. In the night time Chriſt vvas betraied, Mark. 14.27. In the night time, vvas brought by the Angel to the Shepheards, thoſe moſt ioyfull tydinges of a Sauiour borne into the vvorld, Luk. 2.8. In the night Paul & Silas ſung Pſalmes vntounto God, Act. 16.25. In the night Paul preached at Troas, & raiſed vp Eutychus falne dovvne dead, Act. 20.7.8.9. Novv all theſe you may ſay, pointed at ſomething indeed, & true it is: But tell vsus, & proue it vntounto vsus, what is that ſomthing? they will not ſay, we muſt hence learne to keepe Popiſh Vigiles, or holy nightes, I truſt. 2. Whereas they ſpeake of the often repetition of the Lords day, in the Nevv Teſtament; the Sabbath day, is oftener repeated then it: tis true, the 4 Euangeliſts doe eueryevery one of them mention it, but all that, is but as if it vvere once mentioned onelyonly; for the Euangeliſts doe but mention one & the ſame thing, albeit it be 4 times repeated by them all: that there are more Sabbath dayes ſpake of, then Lords dayes, ſee theſe textes, Act. 13.14.42.44. Act. 16.13. Act. 17.2. Act. 18.4.

Thirdly, vvhereas they make ſome greate matter of it, becauſe there vvere ſo many notable vvorkes done vpō this Lords day, & this point is much in their mouthes: J anſvver, 1. the day vvheron notable vvorkes vvere done, is vſually put dovvne in Scripture for the more certainty ſake: novv to enquire after other reaſons & ends, vvhereof the Scripture is ſilent, is prying curioſity, & to affirme any other ends, is preſumption. Ezekiel the Prophet had a reuelation, or a viſion, on the fifth day, of the 4th monethmonth, Ezek. 1.1. Novv vvho can tell me, vvhy he had his viſion, on the fifth day, rather then on the firſt: or in the 4th monethmonth, rather then in the 5th or 6th monethmonth? Eliah had a reuelation p. 187in the third yeere, 1. King. 18.1. Hezekiah, that godly King, began to raigne, on the third yeere, 2. King. 18.1. who can giuegive a reaſon why theſe notable workes fell out ſtill vponupon the third yeere? In the 7th monethmonth, the Arcke reſted vponupon the Mount Ararat, Geneſ. 8.4. on the 7th monethmonth; they had a ſolemne faſt day, Leuit. 16.29. on the 7th monethmonth, they had a Sabbath, Leuit. 23.24. in the 7th monethmonth, the trumpet for the Iubile was blowne, Leuit. 25.9. now what wiſe man, can tell why God did theſe things, ſtill on the 7th monethmonth, rather then on the eight, or nynth monethmonth, vnleſſe the Scripture had reuealed it? theſe are idle braines vanities.

2. I anſwer, if theſe notable workes done in the Lords day, ſhould ſanctify the day & time, for euer after, why ſhould they not hauehave power, to ſanctify the place alſo, wherin they weredone? for theſe workes ſhould aſwell ſanctify place, as time, in common reaſon: and ſo Ieruſalem ſhould be the Holy place ſtill, for Gods worſhip; as well as the Lords day, be the Holy time, for Gods worſhip: for, were not all theſe notable workes, done in the place of Ieruſalem, as well as in the time of Lords day? did not Chriſt riſe from the dead there? did he not appeare to his Diſciples there? did not the Holy Ghoſt deſcend there, in Ieruſalem? did not Peter preach, & convert thowſands there? & did not Chriſt ſuffer there?

But happily they may thinke, that theſe notable workes, had more power ouer the circumſtance of the time, then of the place; and therfore to ſatisfy them, in all their fopperies, vve muſt ſpeake of the time, becauſe the queſtion is for ſooth about time: well then for time; if theſe notable workes, had power to ſanctify, or to declare as ſanctified, the Lords day, the Firſt day of the weeke; then why ſhould they not ſanctify or declare as Sanctified the yeere, that is, the firſt yeere of eueryevery ſeauen, from the firſt yeere of our Lord, hitherto, and ſo vve ſhould keepe eueryevery firſt yeere, of eueryevery 7 yeeres, for a Sabbath yeere, in memory of the Redemption: like as the Iewes kept eueryevery 7th yeere a Sabbath yeere, Leuit. 25.4. for the reaſon is the ſame, & as good, that we ſhould keepe eueryevery firſt yeere in 7. as well as eueryevery firſt day, in 7. for the reaſon why they p. 188would hauehave eueryevery firſt day a Sabbath, is becauſe ſuch notable workes were done in the firſt day of the weeke, the Lords day; well then, & why ſhould we not hauehave the firſt yeere of the 7 a Sabbath yeere alſo? for the ſelfe ſame notable workes, that were done in the Lords day, or Firſt day of the weeke; the ſelfe ſame notable workes were done in the firſt yeere of our Lord: for in this yeere Chriſt roſe from the dead; in this yeere he appeared to his Diſciples very frequently; in this yeere the Holy Ghoſt deſcended; in this yeere Peter preached, and converted thowſands; in this yeere Chriſt aſcended vp into heauen; why therfore ſhould we not hauehave this firſt yeere a Sabbath, as vvell as the Firſt day? ſince the reaſon is one and the ſame in both?

3. I anſwer, they erre, and that by applying theſe notable workes, done on the Lords day, to vſes and ends whereof the Scripture giueth them not the leaſt light: for they apply all theſe notable vvorkes, vntounto the time & day, wherein they were done; as if they did ſhew & declare this time & this day to be a more holy time, and a more holy day, then other dayes and times; and by name, that it muſt be a Sabbath day too: whereas the Spirit of God, intendeth no ſuch matter, in recording theſe vvorkes that we can find, but thereby aimeth at other ends: as for example, the reaſon vvhy Chriſt roſe on the Lords day, rather then on any day after, might be, leaſt that he ſhould ſee corruption, Act. 2.27. and a reaſon why hee appeared to his Diſciples vponupon this Lords day, rather then vpō any day after, might be, leaſt his Diſciples ſhould diſpaire in him, ſaying, he is ſwallowed vp of death: and alſo Chriſt appeared to them on that very day, to put an end to their ſorrow and mourning for him, as ſoone as might be; for vntounto that very day, the Diſciples were ſadd for him, yea they mourned for him, and wept, Luk. 24.17. Mark. 16.10. yea, Chriſt appeared on the Lords day, to fulfill & make good his own prophecies, of himſelfe, before his death, as that Mat. 12.40. as Ionas was 3 dayes & 3 nights in the whales belly; ſo ſhall the ſonne of man be 3 dayes & 3 nights in the heart of the earth. And, Deſtroy this Temple, and in 3 dayes I will raiſe it vp againe, Ioh. 2.19.21. It was needfull therefore, p. 189that both Chriſt ſhould riſe on the Lords day, it being the third day from his Paſſion; and alſo that he ſhould ſhew himſelfe being riſen, to his Diſciples, vponupon this third day, to make good his owne words.

And for the holy Ghoſts deſcent vponupon this day, Act. 2.1. it being Pentecoſt day, a great feaſt day of the Iewes, wherein were mert at Ieruſalem many ſtrangers; and on which day, all the people of the Citty were at home, not abroad in the fields; and were more apt to aſſemble and gather together to take knovvledge of this myracle, therefore as it is moſt likly, did the holy Ghoſt chooſe this day, rather then any other to ſhew this myracle; to grace & countenance the Goſpell, in the ſight of all men, and to add authority vntounto the Apoſtles doctrine before all men, that they might be wone to the faith; and what notable effect it tooke you ſee, for thowſands of the people aſſembling to ſee the myracle vponupon Peters ſermon inſtantly made vntounto them, were conuerted, Act. 2.14.41. The like may be ſaid of Peters ſermon vponupon this day, it was meerly occationall, as namely to take off the ſlaunder of drunkenneſſe, caſt vponupon the Apoſtles, Act. 2.13. and to informe thoſe that doubted of this myracle, what it ſhould meane, Act. 2.12. but to ſuppoſe the holy Ghoſt deſcended, to make this day a Sabbath, is an idle fiction, & fained inuention. Hereby you may ſee how they wring and wreſt the Scriptures, vntounto ſuch vſes, as the holy Ghoſt neuer intended, & whereof the holy Scripture is altogether ſilent: who made theſe men of Gods priuy Counſaile, that they ſhould be ſo well acquainted with ſuch ends of the holy Ghoſts actions, as he hath concealed? ſuch interpreters of holy Scripture, if they had their due, would be ſent backe to the Uniuerſity againe, to learne more Logicke, or confined to their ſtudies, for a ſeaſon, that they might grow better acquainted with the holy Scriptures, before they be permitted to make publike interpretatiōs of them: they let not to damne men, to the pit of hell, for not keeping this Lords day conſtantly for a Sabbath, and that vponupon theſe idle grownds; were it fit to put a ſword into a mans hand, that knovves not when or vvhere to vſe it? ſhould theſe men be betruſted vvith the keyes, to ſhut men out of heauen, and to locke men into hell, thus cauſleſly?

p. 190By what hath bene ſaid, it appeareth 1. that it can no where be proued, that the Lords day, was in Chriſts & the Apoſtles times, kept conſtantly & weekly for a Sabbath day. 2. That the firſt Lords day, was not kept for a Sabbath day, by Chriſt, nor by his Apoſtles & Diſciples: Wherefore it followeth, that if this Lords day, was not kept conſtantly & vveekly in the dayes of Chriſt & his Apoſtles, then we are not tyed in conſcience in imitation of their examples, to keepe eueryevery Lords day, vveeke by vveeke, as now we doe: it is ſufficient if vve keepe but ſome Lords day, ſometime; as one in a yeere, or one in thre moneths, or one in 6 moneths, or the like; but a vveekly obſeruation is a needleſſe & growndleſſe obſeruatiō, ſince it cannot be ſhowne, nor proued in the holy Scriptures. Thus much touching the Scriptures: Novv a vvord or two out of the Hiſtories of the Church.

We reade it mentioned by M^r. Perkins in his firſt Volume, vponupon the 4th com. pag. 48. that the Lords day (vvhichwhich he there cales Sabbath day) was neglected, and not obſerued by thoſe primitiue Churches, which liued next after the Apoſtles, vntill it was eſtabliſhed by Chriſtian Emperours &c. Thus you ſee, the Lords day, vvas not obſerued by many of the primitiue Churches, for 300 yeeres; for ſo long it was ere Conſtantine enacted a law for it, who was a Chriſtian Emperour: Now who can imagine, that the Lords day, was euer kept in the Apoſtles dayes, weekly and conſtantly, for a Sabbath day, when as thoſe Chriſtian Churches, who immediatly ſucceded the Apoſtles, kept it not at all for 300 yeeres together? is it credible that thoſe pureſt Churches ſhould neglect ſuch an ordinance of Chriſt, as the Lords day Sabbath, if any ſuch ordinance there had euer bene in the Church? No, no, the vveekly & conſtant obſeruation of the Lords day Sabbath, it is but a nouelty, and lately ſprung vp.

The vſe I vvould make of this point is this; is it ſo, that the Scriptures doe not bind vsus to a vveekly keping of the Lords day, but that it is enough, if vvee keepe it at ſome times onelyonly; Why then doe Miniſters preſſe the people ſo hardly to keepe eueryevery Lords day, and eueryevery Sunday, none excepted? may it not in this reſpect, be ſaid of theſe Miniſters, as the Lord ſpake of p. 191thoſe Prophets, I hauehave not ſent theſe Prophets, ſaith the Lord, ye… they ranne: I hauehave not ſpoken to them, and yet they prophecied? Ier. 23.21. Why are theſe Miniſters more ſtrict then God himſelfe? why doe they preſſe to a vveekly practiſe, when Gods vvord ſpeaketh but of a ſeldome practiſe? Why ſhould vve be tied to keepe the Lords day oftener, then did the Apoſtolike Churches? Foraſmuch as vve are bound to keepe but ſome Lords dayes in a yeere, vvhy are people hindred in the time of harueſt, to gather in their corne on the Lords day, & that vponupon payne of damnation if they doe; & vponupon pretenſe of a breach of the 4th com.? ſince they may, both worke on eueryevery Lords day, all the time of harueſt, & yet keepe ſome Lords dayes after harueſt is done. Alſo in the time of wheat ſeile & barly-ſeile, why may not the huſbandman plow his ground, & ſome his ſeede, on the Lords day? ſince he may keepe ſome Lords day in a yeere, after theſe buſy times be paſt. In the time of Hay-ſeile, vvhy ſhould not men make their haye on the Lords day? ſeeing they may keepe Lords dayes enough all the yeere after. When a Fayer fales vponupon the Lords day, why may they not keepe it vponupon that day? or if it fale vponupon the Monday, why may they not ride to it, & driue cartes to it, on the Lords day, the day before it; as vvell as Chriſts Diſciples trauailed 15 myles vponupon the Lords day, and vponupon the moſt eminent Lords day? ſince they may keepe ſome Lords dayes, on the other times of the yeere, vvhen there is no fayer.

It is true, I verily beleeue, that the 7th day, Saturday Sabbath, is ſtill in force, and that I beare a reuerence & a religiouſe reſpect vntounto that day; and for the conſcience, and duety I ovve vntounto it, I doe ſanctify the Lords day, not for it ſelfe, but for the Sabbath dayes ſake, vvhichwhich goeth before it, giuing God one day for an other, by vvay of a change, vntill the time of reformation, as they did change the Paſſeouer day, Numb. 9.1.3.11. It is alſo true, that moſt of our Miniſters hould the 7th day, Saturday Sabbath, for a ceremony & aboliſhed: novv could I be perſwaded in my conſcience, that the 7th day Sabbath is aboliſhed, as they ſay they are, I doe proteſt it, that I vvould not make any conſcience or ſcruple, of doeing the ordenary vvorkes of the 6. p. 192dayes, vponupon the Lords day; neither vvould I in any reſpect of any diuine inſtitution, or conſcience of the 4th com: vvithhold any of my family from doeing the like: ſhould I leeſe my haye in time of Hay-ſeile; or my corne in time of harueſt; or but hinder my vvorkes there abouts; or ſuffer my conſcience to be in thraled, for ſuch nifling & trifling reaſons as theſe? no I truſt not: the like I ſay vntounto men of all trades, & occupationes, in Citties & Townes; if they can be ſatisfied in their conſciences & before God, that the old Sabbath day, on the 7th day, is aboliſhed; then let them not feare or doubt, to doe any ordenary workes of their calings, vponupon the Lords dayes, or Sundayes, no more then vponupon any other dayes of the weeke; for there is nothing forbidding them ſo to doe, in all the ſcriptures; nay there is warrant for them ſo to doe, by the Scriptures, if they will harken to them rather then to their Miniſters; for, God ſaith in the 4th com: Sixe dayes thou ſhalt worke &c: & this Lords day, is the firſt day of theſe Sixe dayes: neither vvas this law euer yet repealed. 2. Chriſts Diſciples, made this Lords day, a trauailing day: & alſo Chriſt him ſelfe trauailed in it too & fro, as hath bene proued, wherefore, if vve may receiue inſtruction from Gods 4th com: or if vve may follovv the example of Chriſt, & of his Diſciples, then may vve ſafly doe the vvorkes of our calings on the Lords day, as vvell as vponupon any other day of the weeke.

But herevnto ſome of our Miniſters, as thoſe who are ſo hote for the Lords day Sabbath, will be redy to reply & ſay; But Sir, you giuegive too great liberty to our people; you lay the reines vponupon their necke; & you ſpeake moſt profanly &c. to whom I anſwer, I know indeed that it is full ſore againſt their wills, that I hauehave diſcouered this ſecret vntounto their people; for they had rather hauehave ploded on in their old errour deceiuing the people ſtill, then this light ſhould hauehave bene ſeene; but for my part, I had rather pleaſe God, then pleaſe men, Knovving, that God cannot away with it, that his Miniſters ſhold teach for his Doctrines, their owne inventiones & Traditiones: I Know well, that they doe daily reuile me, & reproch me, & ſay all manner of euill againſt me falfly, before their people; that ſo p. 193my perſon being brought into contempt, that which I ſpeake againſt their new Sabbath, may be contemned likewiſe: but I deſire them to forbeare ſuch vnchriſtian & cuning courſes; I deſire them that they would no more backbite me, & ſlaunder me behind my backe, vvhere I cannot come to anſvver for my ſelfe: but this is a more faire courſe, vvich I vvill propound vntounto them: if they thinke in deede & in trueth that I hauehave giuen too greate libertie vntounto their people, & hauehave done vvrong vntounto their nevv Sabbath; then let them put pen to paper, & confute this booke: ſo they ſhall bevvray to the vvorld, that they ſpeake as they thinke, vvhen they ſo bitterly inueigh againſt me, & againſt my booke: eueryevery ſilly creature can ſay tis an errour, tis a foule errour, tis an abominable errour, & tis a wicked booke & an hundreth more; but I would hauehave Miniſters that are ſchollers, leaue vvords, & fale to blovves; let them confute the booke: neither doe I exhorte them to this, as a matter at their choiſe, to doe it or not to doe it; but I vrge it vponupon them as a duetie both to man, and to God: it is their duetie in reſpect of men, becauſe they hauehave ſo confidently taught them that this day is the Sabbath day, and that vponupon payne of damnation they are bound to ſanctify it, in conſcience of the 4th com. vvherefore either they muſt acknovvledg that they hauehave bene in an errour, & labour ſo ſoone as they can to reforme it; which is parte of amends, & an argument of an honeſt minde: or elſe they muſt defend it, that ſo their people may ſee, that they play not faſt & looſe with them; that they teach them no more in the pulpit, then they will be redy to defend by their pen, if any oppoſe it; I cannot ſee how they can defend themſelues for honeſt men, vnleſſe they doe thus: it is not enough for them, to belch out now & then ſome reprochfull words, & with a kinde of ſcorne and diſdaine, to vilifie the booke & the Author of it; eueryevery foole can anſwer a booke ſo.

It is alſo their duetie in reſpect of God; for they ſay that I am in a foule errour; and that the Lords day, is a conſtant Sabbath, of Gods inſtitution: Well then, and will they not defend Gods cauſe? who ſhould ſtand vp for God, if Gods Miniſters will not? wherefore hauehave they both their liuings, and their office of Miniſtrie, p. 194but to manage Gods cauſes, & defend them againſt all oppoſitions? vvill they (thinke you) giuegive their liues in defence of this Lords day, as they tell their people they will, who will not giuegive their labours to defend it? when as Peter the Apoſtle, did but by his example, bring in Iudaiſme, into the Church of Antiochia, Paul the Apoſtle, withſtood him to his face; and reproued him before all men, Gal. 2.11.14. If therefore I, like Peter, hauehave offended againſt the Lords day, then they like Paul, in zeale of Gods glorie, ſhould riſe vp to confute me, before all men: elſe they cannot iuſtify themſelues (ſo farre as I can ſee) to be faithfull in their places, and to be followers of the Apoſtles. As for the people, me thinke, they ſhould neuer ceaſe preſſing of their Miniſters, by theſe & the like arguments, to the anſwer of this booke, for the quieting of their conſciences, and for the cleering of the trueth in this point: they ſhould ſay vntounto Archippus, take heede vntounto the miniſterie, that thou haſt receiued in the Lord, that thou fulfill it, Col. 4.17. vnleſſe they deſire to liue in ignorance and errour, and in doubt which is the trueth. It is true, it hath bene reported to me, that ſome of theſe 10 Miniſters hauehave bene thus moued by their people, but they hauehave returned this anſwer: Wee? What wee? ſhall vvee anſwer his vaine booke? let ſome Cobler, Tayler, or Shomaker anſwer it &c. and are not theſe loftie ſpirits? who could forbeare to reproue them openly, that knoweth them in an errour, in a foule and groſſe errour, and after ſufficient meanes of conuiction tendred vntounto them, both priuatly & publikely, and done alſo in all meekneſſe and forbearance: & for all this, they ſtill perſiſt, & carry it out in the height of pride, ſcorning & diſdaining him that ſhall in louelove & reſpect vntounto their perſons admoniſh them, as my former booke will witneſle for me? So much be ſpoken touching the former queſtion, wherein you ſee that they cannot proue it, that eueryevery Lords day or Sunday, was kept for a Sabbath in the Apoſtles dayes, as now they are.