A Defense of the Sabbath Day, Chapter 5 · Commentary · Section 3 · Argument 12
ARGVM. XII.
My Twelueth & laſt argument, to proue that the 7th day Sabbath is ſtill in force, is becauſe 1. The Apoſtles, did conſtantly obſerue & keepe it, after Chriſts reſurrection. 2. The primitiue Churches, did obſerue and keepe it, after the dayes of the Apoſtles, for 300 or 400 yeeres after Chriſt time. 3. Our owne Church, doth daily pray to God, to incline our heartes to keepe it, and it may be thus framed.
That day wich the Apostles of Chriſt, did conſtantlie obſerue and keepe after Christs death; and which the primitiue Churches did obſerue & keepe after the dayes of the Apoſtles, for 300 or 400 yeeres; & which our owne Church, doth daily pray to God, to incline our heartes to keepe; That day is ſtill in force.
But the 7th day Sabbath, the Apoſtles of Christ, did conſtantly obſerue and keepe after Chriſts death; and the primitiue Churches, did obſerue and keepe it after the dayes of the Apostles for 300 or 400 yeeres; & our Church doth daily pray to God, to incline our heartes to keepe it.
Therefore the 7th day Sabbath, is ſtill in force.
As for the Major or firſt propoſition, it needeth no proofe, ſo cleere it is: it conſiſteth of 3 branches as you ſee; as for the firſt of them, which is that, that day which the Apoſtles did conſtantly obſerue, is ſtill in force, or muſt be our Sabbath day, this point muſt needs be granted me; becauſe it is the very poſition of my aduerſaries: for they thus argue for their Lords day Sabbath; that, That day which the Apostles did conſtātly obſerue, must be our Sabbath day: Wherefore they cannot doubt of my Major.
Furthermore it may be confirmed by this, that we are bound to imitate and follow the practiſe of the Apoſtles: Be ye followers of mee, euen as I am of Chriſt. 1. Cor. 11.1. Therefore that day which the Apoſtles did conſtantly keepe, that day muſt be ſtill in force, and we muſt keepe it.
It is true indeed, if that the Apoſtles had kept a day, but now & then, as once in a monethmonth, or once in a yeere, or once in many yeeres, (as they kept the Lords day) then it had not followed: But that day which they kept conſtantly, vſually, & eueryevery weeke, weeke by weeke, there can be no reaſon imagined, why that day, ſhould not be ſtill in vſe, in the Church. No, nor can we, with a good & quiet conſcience, reiect the conſtant practiſe of the Apoſtles: If the example, yea the frequent and cuſtomary example, of the Apoſtles, ſhall not be auaileable with vsus, what then will auaile with vsus? In other caſes, the very mention of it, that S. Paul did ſo, or that ſome other of the Apoſtles did ſo, it is ſufficient to bind vsus, to doe the like; & why then ſhould we not be followers of them, in this caſe alſo, keeping that day for our Sabbath which they kept, & conſtantly kept alſo?
As for the other 2 branches of my Major, they cannot be denied; vnleſſe men dare cenſure thoſe pureſt and primitiue Churches, which liued next after the Apoſtles, as if they ſhould liue in an errour of practiſe 300 or 400 yeeres together; I ſhould rather ſuſpect our owne times then their times: Nor, vnleſſe men would make fruſtrate an holy praier of our Church. And ſo much for the Major.
I come now to the profe of the Minor, or ſecond propoſition: this conſiſteth of 3 branches, which I will proue in order one after an other, the firſt branch is this, that the Apoſtles did constantly keepe the Sabbath day after Chriſts death; for this purpoſe ſee Act. 13.14. But when they were departed from Perga, they came to Antioch of Piſidia, & went into the Synagogue on the Sabbath day &c. Here you ſee the Sabbath day in vſe; and on this day, Paul preached a Sermon to the congregation aſſembled, as you may reade in the following partes of the Chapter. Againe, ſee Act. 13.42.44. And when they were come out of the Synagogue of the Iewes, the Gentiles beſought, that they would preach thoſe words to them the next Sabbath day: and the next Sabbath day, came almoſt the whole Citty together, to heare the word of God. Loe, here againe was an other ſermō preached vponupon the Sabbath day: and further, note the conſtancy of keeping the Sabbath day; for here were two Sabbath dayes together kept, the one immediatly following after the other, & this is ſignifind by thoſe words, the next Sabbath day. Againe, ſee Act. 16.13. And on the Sabbath day, we went out of the Citty, beſids a riuer, where they were wont to pray: and we ſate downe, and ſpake vntounto the women, which were come together. Loe here, at an other time, and in an other place or Citty, the Sabbath day was kept alſo: and further it is to be noted, that on this Sabbath day, was Lydia converted; & ſhee, & hir houſhold Baptized. Againe, ſee Act. 17.2. And Paul, as his manner was, went in vntounto them, and three Sabbath daies, Diſputed with them by the Scriptures &c. Loe here, at an other time, & in an other place or Citty, the Sabbath day was kept: note alſo, the conſtancy of their keeping the Sabbath, that three Sabbath dayes together were here kept, as the text ſpeaketh: note alſo, that i… was no rare and ſeldome thing, for the Sabbath to be thus kept, but that it was in the Apoſtles times, a moſt ordenary & conſtant thing ſo to doe; and this is ſignified vntounto vsus, by thoſe words, And Paul, as his manner was: So it was a cuſtome with S. Paul, to keepe the Sabbath day, euermore whereſoeuer he came. Againe, ſee Act. 18.4. And he Diſputed in the Synagogue, eueryevery Sabbath day, & exhorted the Iewes & the Grecians. Loe, here againe, at an other time and in an other place or Citty, the Sabbath day was kept: & note the conſtācy of the keping the Sabbath day; for in this citty Paul kept eueryevery Sabbath day, ſo ſaith the text, eueryevery Sabbath day, not a Sabbath day once in a quarter of a yeere, but eueryevery Sabbath in a yeere. What can be more plainly proued, then this point is, that the Sabbath day was kept, yea and conſtantly kept in the dayes of the Apoſtles?
Furthermore it ſhall not be amiſſe to ſhew alſo, by whom the Sabbath was kept; and here I ſhall proue vntounto you, that this obſeruation of the Sabbath day, it was an Apoſtolicall practiſe; and therefore the more to be regarded: for this purpoſe let vsus looke backe vntounto the texts fore alleaged, ſee Act. 13.13.14. Now when Paul, and they that were with him &c. Where you ſee, that the Apoſtle Paul kept the Sabbath day; and alſo other Chriſtianes, that accompanied him in his voyage, namly thoſe who were with Paul, as the text ſpeaketh. Againe, ſee Act. 13.43.44.46. Where mention is made of Barnabas the Apoſtle, who ioyned himſelfe with Paul, & thoſe other Chriſtianes, in the obſeruation of the Sabbath day. Againe, ſee Act. 16.1.3.13.19.20. Where is mention made of Timotheus, & of Silas, both which, ioyned with Paul in the ſanctification of the Sabbath day. Thus you hauehave ſeene, that the Sabbath day, was obſerued after Chriſts reſurrection, by the Apoſtles Paul & Barnabas, & by Timotheus & Silas, and by other Chriſtians that accompanied Paul in his voyage: wherefore, we may ſafely cale, the obſeruation of the old Sabbath day, an Apoſtolicall & Chriſtian practiſe: for it was obſerued by the Apoſtles of Chriſt, and by ſuch as were Preachers of the Goſpell of Chriſt: and therefore the obſeruation of the old Sabbath, hath Authority ſufficient to backe it, by thoſe that publiſhed and preached the Goſpell of Chriſt, vnderunder the new Teſtament.
Thus you hauehave ſeene it proued, that the Sabbath day was kept, and conſtantly kept, after Chriſts death & reſurrection. 2. That it was kept by the Apoſtles themſelues, and by ſuch as publiſhed, and preached the Goſpell. 3 It ſhall not be amiſſe to ſhew you, how vniuerſallie the Sabbath was kept: for it was kept in diuerſe and ſondry places, as at Antiochia Act. 13.14.42. And at Philippi Act. 16, 12.13. and at Theſſalonica Act. 17.1.2. And at Corinth Act. 18.1.4. So you ſee, the Sabbath day was kept in theſe 4 Chriſtian Churches, to wit, in the Church at Antioch, at Philippi, at Theſſalonica, and at Corinth: all theſe we know of.
Albeit we hauehave ſufficiently proued; both the Major, and alſo the firſt branch of the Minor; yet all is not done in this argument which ſome that are very ſcrupulouſe require: for ſay ſome, it is true indeede; that the Apoſtles kept the Sabbath after Chriſts reſurrection; but it was amongſt the Jewes, and in the Iewiſh Synagogues, but proue vntounto vsus, that euer the Apoſtles kept the Sabbath, among the Gentiles. But herevnto I reply.
This diſtinction of keeping the Sabbath among Iewes, but not among Gentiles is fond and vaine; for theſe men make doubtes & differences, where the Apoſtles made none, as I ſhall proue vntounto you: for, the Apoſtles kept the Sabbath day, among both Iewes & Gentiles, ioyned in one congregation togeather: ſee Act. 18.4. And he diſputed in the Synagogue, eueryevery Sabbath day, & exhorted the Iewes and the Grecianes: Here you ſee the Sabbath was kept, both with Iewes & Gentiles; for the Grecianes, were no Iewes but Gentiles, ſee alſo Act. 17.2.4. And ſome of them beleeued, & ioyned in company with Paul & Silas: alſo of the Grecianes that feared God a greate multitude: Here you ſee a multitude of Grecianes or Gentiles, were preſent with the Iewes, in the ſame congregation, when Paul & Silas kept the Sabbath day, as in v. 2. ſo then, the Apoſtles made no difference, in keeping the Sabbath day, betwixt Iewes & Gentiles.
Neuertheleſſe I will proue vntounto you, that the Apoſtles kept the Sabbath with the Gentiles, ſee Act. 13.42.44. And when they were come out of the Synagogue of the Iewes, the (Gentiles) beſought, that they would preach theſe words to them, the next Sabbath day, & the next Sabbath came almost the whole citty together, to heare the word of God. Loe, here is a moſt pregnant text for the purpoſe: for here the Apoſtles Paul & Barnabas, kept the Sabbath with Gentiles; yea with the whole citty almoſt of the Antiochian Gentiles; wherefore, the Apoſtles made no difference of keeping the Sabbath betwene Iewes and Gentiles: for they kept it indifferently, as well amongſt Gentiles as amongſt Iewes.
An other text whereby I ſhall proue vntounto you, that the Apoſtles kept the Sabbath among the Gentiles, is Act. 16.12.13. And from thence to Philippi, which is the chiefe Citty in the partes of Macedonia, and whoſe inhabitants came from Rome to dwell there: and we weere in that Citty abiding certaine daies, & on the Sabbath day we went out of the Citty, beſids a riuer, where they were wonte to pray: & we ſate downe, & ſpake vntounto the women, which were come together &c. In this text, it is to be obſerued, that theſe at Philippi with whom Paul, Timothie, & Silas kept the Sabbath day, v. 3.19. they were Gentiles: for, 1. Lidia, who was then converted, & ſhe & hir houſhold baptized, ſhee was a Gentile, for ſhe was of the Citty of Thyatira, as the text ſpeaketh. v. 14. It doth not follow, that ſhee was a Ieweſſe, becauſe the text ſaith, ſhee was a worſhiper of God, as ſome thinke: for ſo was Cornelius alſo a worſhiper of God Act. 10.2. But yet he was no Iew, no nor ſo much as a proſelite, for he then was vncircumciſed, Act. 11.3. ſecondly, it is plaine in the text; becauſe the text ſaith that theſe Philippians were Romanes: Whoſe inhabitants came from Rome to dwell there, v. 12. now the Romanes were not Iewes, but Gentiles: which appeareth further in v. 20.21. by the oppoſition, betwixt Iewes & Romanes, Theſe men who are Iewes, trouble our City, and preach ordinances which are not lawfull for vsus to receiue, ſeing we are Romanes. Theſe philippians therefore were Romanes, & ſo Gentiles: and ſo it is euident by this text alſo, that the Sabbath day was kept among Gentiles, & that the Apoſtles were as redy to keepe the Sabbath when they came among the Gentiles with the Gentiles, as they weere to keepe it when they came among the Iewes with the Iewes: they made no difference betwixt Iew & Gentile for this point.
Finally, ſuppoſe it could not be proued, that the Apoſtles kept the Sabbath with the Gentiles at all, but onelyonly with the Iewes; is it lawfull therefore to reiect the examples and practiſe of the Apoſtles? if it be, then theſe abſurdeties follow, 1. That when the Apoſtles exhorte vsus, to become imitatores and followers of them, as in 1. Cor. 11.1. and 1. Cor. 4-16. & Phil. 3.17. then theſe textes muſt be vnderſtod, with this vaine limitation, that we muſt imitate the Apoſtles, onelyonly in ſuch actiones, as they did doe among the Gentiles, but not in thoſe they did among the Iewes. 2. If we muſt imitate the Apoſtles, onelyonly in ſuch things, as they did doe among the Gentiles; then is the example of the Apoſtles, of little or no vſe for our direction: for all their actiones well nigh, were done, among the Iewes onelyonly, or elſe among Iewes & Gentiles mixed together, as you may read eueryevery where, ſee Act. 2.14. Act. 13.14.42. Act. 14.5. Act. 17.4.5. Act. 18.4. So much for their firſt anſwer.
An other anſwer they vſually bring, againſt the Apoſtles keeping the Sabbath day, after Chriſts reſurrection is, that it was ſo done for a time onelyonly, to beare with the weakeneſſe of the Iewes, who would not be ſuddainly weaned from the Sabbath day, no more then they would from Circumciſion. Herevnto I reply. 1. That it was no weakeneſſe in the Iewes (I truſt) nor ſo to be eſteemed of vsus, for thē to yeeld obediēce vntounto a morall precept, which inioyneth the Sabbath day: neither are they to rank the Sabbath day with circumciſion, ſuppoſing the Iewes to be as ſuperſtitiouſe in the one as in the other, vntil they know how as well, to proue the Sabbath day to be aboliſhed, as it is eaſy to proue Circumciſion to be aboliſhed.
If the Apoſtles keeping Sabbath, was to beare with the weakneſſe of the Jewes, then I would gladly know, why they kept Sabbath with the Gentiles; this was not I truſt to beare with the Iewes weakneſſe, ſee Act. 13.42.44. this repetition ſermon or ſermon preached againe at requeſt of the Gentiles, it was not made for the Iewes ſake, but for the Gentiles ſake, who requeſted it: now what cauſe was there then, that Paul & Barnabas ſhould preach this ſermon vntounto the Gentiles, vponupon the Sabbath day, to beare with the weakneſſe of the Iewes, for whoſe ſake it was not preached? had this ſermon bene preached at the requeſt of the Iewes, and ſo for their ſakes, happily this might hauehave had ſome better culler; but it being prached for the Gentiles ſakes, & at their requeſt, it is abſurd therefore to thinke, that the Apoſtles ſhould hauehave regard to the Iewes in this caſe: and ſo much for the Sabbath day kept among the Gentiles at Antioch Act. 13.14.42.44.
The vanity of their anſwer, will further appeare if we looke into that other Church where Paul, Timothie & Silas kept the Sabbath day alſo, to wit, at Philippi, & that too among the Romane Gentiles Act. 16.12.13. now forſomuch as we reade not of any Iewes dwelling at Philippi, but hauehave proued the cōtrary, nor can they proue that any dwelt there, who could thinke, that S. Paul and the reſt, ſhould keepe the Sabbath there, infauor of the Iewes? or for the weakneſſe of the Iewes? ſince there were no Iewes either in that Citty, or in their Aſſemblies, of whom the Apoſtles ſhould be afraied, or for whoſe ſakes they ſhould doe it.
But here it is anſwered, that albeit there were no Iewes in this Citty or Aſſembly, yet if Paul had not kept the Sabbath here, it would hauehave bene by one meanes or other carried to the Iewes where they dwelt, whereat they would hauehave bene offended, & therefore Paul kept the Sabbath here at Philip. But how vaine this conceipt is appeareth. 1. Becauſe this ſuppoſeth, that the Apoſtle durſt not free the Gentiles, from the obſeruation of needleſſe ceremonies in their owne Church, for feare he ſhould offend the ſuperſtitiouſe Iewes in ſome other remote Church. 2. By the like reaſon, Paul ſhould not hauehave reproued Peter for Iudaizing in the Church of Galatia, Gal. 2.14. nor hauehave durſt to ſpeake againſt Circumciſion; nor to hauehave wrote to the Coloſſians againſt Meates and drinkes, new Mones, & yeerly Sabbaths, Coloſ. 2.16. for by one meanes or other, this would hauehave come to the hearing of the Iewes, & offended them. 3. By this it ſhould hauehave come to paſſe, that there ſhould hauehave bene no place left in the world for the Apoſtles to hauehave begune a reformation of Iewiſh ceremonies, if they durſt not refaine them for feare it ſhould come to the hearing of the Iewes: wherfore the Apoſtles kept not the Sabbath at Philippi for to pleaſe the Iewes onelyonly, nor onelyonly for feare of offending them.
Yet further, there is not want of good reaſon, to ſhew that the Apoſtles kept not the Sabbath for the weakneſſe of the Jewes onelyonly: this being laied for a grownd, that if they be ſuppoſed to keepe it for the weakneſſe of the Iewes onelyonly, that then it was a ceremony & ſo aboliſhed, my reaſons are theſe.
1. Becauſe the Apoſtles kept it voluntarily, & when they might hauehave auoided it, as appeareth. 1. Becauſe the Apoſtles remained certaine daies with the Church at Antioch Act. 13.42, 44. and with the Church at Philippi Act. 16.12. Now any day of the Sixe had bene as fit for the Gentiles, as the Sabbath, if the Sabbath was a ceremony. 2. Becauſe the Gentiles beſought the Apoſtles to preach to them the next Sabbath day Act. 13 42. Now what is obtained by requeſt of Superiors, is at their liberty to grant: now can any thinke the Apoſtles would vſe an aboliſhed ceremony, when it was at their choiſe and libertie to vſe it or not? foraſmuch as the ſtrong ought to beare the infirmities of the weake, it was a burden for an Apoſtle to vſe a Iewiſh Ceremony: and would the Apoſtles then take an vnproffitable burden on their backes, when they might auoide it?
2. If the Sabbath was kept for the weakneſſe of the Iewes, and ſo appeared to be but a Ceremony, then had the Apoſtles rune vponupon ij dangerouſe rockes. 1. As touching the Iewes, how could this but harden the heart of the Iewes in their Iudaiſme, and retaining ſtill of Ceremonies, when they ſaw S. Paul, the greateſt enemy to Ceremonies of all the Apoſtles, to obſerue the Sabbath day ſtill, not onelyonly when he was among them, but wherſoeuer be came, yea among the Gentiles alſo; 2 As touching the Gentiles, if the Sabbath had bene kept for the weakneſſe of the Iewes onelyonly, as a ceremony, then had S. Paul by keeping the Sabbath among the Gentiles, infected them with Judaiſme by his practiſe: yea, & ſo taught them that now in practiſe, which he muſt afterwards beate downe & vnteach againe by Doctrine; Thus the Apoſtles ſhould be ſuppoſed to make themſelues worke: firſt to infect, & then to heale & cure: further, if their anſwer be good, then was Paul bound, to permit & ſuffer the Chriſtian Churches in Iudaiſme; for the ſtrong ought to beare the …firmities of the weake. Rom. 15.1. Now Paul was ſtrong, & thoſe Iewes were weake.
3. To ſuppoſe the Apoſtles to keepe the Sabbath among the Gentiles, for the weaknes of the Iewes, is abſurd: for by ſo doing the Goſpell ſhould receiue no aduantage: for looke what a ſuperſtitiouſe Iew was eaſed therby, by ſo much a beleeuing Gentile was burdened & combered; he being intangled with a Iewiſh Ceremony: now what were this better then if the Apoſtles ſhould pull a thorne out of the foote of a Iew, and thruſt it into the foote of a Gentile?
4. Obſerue, that S. Paul was the Doctour of the Gentiles Gal. 2.7. Now by Gentiles here, we muſt not vnderſtand ſuch congregations as conſiſted only of Gentiles: for of all the Churches which Paul planted there were fewe ſuch, but for the moſt parte they were all a mixed people, of Iewes & Gentiles both, as you may ſee Act. 17.2.4. Act. 18.4. Act. 19.10. Act. 13.14.42. Act. 14.5. wherefore, ſuppoſe yee that the Sabbath had no where bene kept among the Gentiles, that is, in ſuch a congregatiō wherin there were none but Gētiles; yet is the cauſe the ſame ſtill: for firſt, it is plaine that Paul kept the Sabbath frequently in theſe Churches, which were mixed of Iewes and Gentiles, ſee Act. 17.2.3. Act. 18.4. And ſecondly, it is plaine, that theſe were the Churches which Paul planted, & ouer whom he was ſet: now if the keping of the Sabbath had bene a ceremony, as meats & drinkes were, then had Paul committed a foule errour by vſing of this Ceremony in his Churches, the Churches of the Gentiles: for he had conſtrained therby the Gentiles vntounto Iudaiſme; the which fault, he ſorely reproued Peter for Gal. 2.14.12. For, Pauls keeping the Sabbath muſt as well conſtraine the Gentiles to Sabbathizing, as Peters refraining of Meates, did conſtraine theſe Gentiles to doe the like.
5. If Paul did Sabbathize among the Gentiles, for the weaknes of the Iewes onelyonly, and that ordenarily and cuſtomarily, for ſo he did Act. 13.14.42.44. Act. 17.1.2. Act. 18.4. Then this abſurdety followeth, that Paul did alſo circumciſe the Gentiles, for the weakneſſe of the Iewes, and that ordenarily and cuſtomarily: for there is as greate reaſon, that Paul ſhould hauehave vſed circumciſion among the Gentiles, in fauor of the Iewes, as to hauehave vſed the Sabbath day among the Gentiles, in fauor of the Iewes: for the Iewes were as zealouſe for circumciſion as they were for the Sabbath. Herevnto I might alſo add, that Paul muſt as well hauehave vſed their new moones, & abſtinance from prohibited meates, among the Gentiles, for the ſake of the Iewes, as the Sabbath day, if theſe were all alike Ceremonies, and if there were no more morallity in the Sabbath, then in the new moones and prohibited meates.
6. As touching things indifferent, and the Ceremoniall Law, Paul became all things vntounto all men &c. VntoUnto the Iewe who had the Ceremoniall Law, he became a Iewe; & vntounto the Ge…tile, who were without this Law, he became a Gentile; that is, when he was among the Iewes, then he vſed the ceremoniall Law, but when he was among the Gentiles, then he behaued himſe…fe without Law, he vſed no Ceremonies: from this text then thus expounded, it is plaine, that Pauls Sabbathizing among the Gentiles, it was no Ceremony, nor done for the weakneſſe of the Iewes: for among the Gentiles he was without law, that is, he vſed no Ceremonies: To thinke otherwiſe, were to thinke that Paul did not onelyonly vntounto the Iewe become a Iewe, but abſurdly that vntounto the Gentile alſo he became a Iewe.
7. If the Sabbath was a Ceremony, and obſerued, by the Apoſtle, in thoſe Churches where he kept it, for the weakneſſe of the Iewes, then this abſurdety followeth; that he did not roote out Ceremonies, or refraine Iudaiſme in thoſe Churches; & conſequently that he left behind him, many famouſe Chriſtian Churches, peſtered with Ceremonies, & infected with Iudaiſme: for he kept the Sabbath day in many famouſe Churches, ſee Act. 13.14.42.44. Act. 16.12. Act. 17.2. Act. 18.4. Now if Paul was forced to obſerue Ceremonies, for the weakneſſe of the Iewes at that time, then ſo muſt he for the ſame cauſe, hauehave done euer after during his life: for the Iewes remained weake in this matter of Ceremonies, to Pauls dying day: ſince that all confeſſe it, that Ceremonies had for their honourable buriall among the Iewes, vntill the diſtruction of the Temple, which was about 50 yeeres after Chriſt.
8. It cannot be that the obſeruation of the Sabbath was a Ceremony, & kept for the weakneſſe of the Iewes onelyonly, among the Gentiles: for, if any Iewes could be offended at the neglect of Ceremonies, they were thoſe at Ieruſalem as much as any: for they were all ſtill zealouſe of the law, that is, the law Ceremoniall. Act. 21.20. Now theſe Iewes, the very chiefe of them, as the Apoſtles & Elders, they had determined it, & written vntounto the Gentiles, that they ſhould obſerue no ſuch things, that is, that they ſhould obſerue no Ceremonies Act. 21.18.25. How then can we thinke, that S. Paul, who was euer an enemy vntounto Ceremonies. Act. 21.21. ſhould be ſo forward, as to obſerue the Sabbath day, if it were a Ceremony? yea, and that too in the Churches of the Gentiles, contrary vntounto the decrees and determinations of the Apoſtles and Elders at Ieruſalem, made againſt the vſe of Ceremonies among the Gentiles? & ſo much for confutation of this their ſecond anſwer, wherevpon I hauehave dwelt the longer, becauſe it is their chiefe anſwer, wherin they put greateſt conſidence.
A third anſwer they make to my argument, againſt the Apoſtles keeping of the Sabbath day is this, that the Apoſtles muſt take ſuch dayes as they found in vſe in the Church then, or elſe they could not preach & divulge the Goſpell: and the Iewes would aſſemble then on no dayes but on the Sabbath dayes, according to their auncient cuſtome.
Herevnto I reply ſaying, that whereas the enemies to this moſt auncient ordinance of Gods Sabbath, doe faine a neceſſity vponupon the matter, as if the Apoſtles were compelled to keepe the Sabbath day; this is but a forged fiction of their owne braines: for the Apoſtles knew how to divulge & make knowne the Goſpell, albeit they had neuer preached on the Sabbath day, nor taken the opportunity of the Iewes aſſemblies, & Synagogues: for they could preach it, from houſe to houſe, in priuate howſen; as we read they did ſometimes, & daily in the Temple, and in enery houſe, they ceaſed not to teach, and to preach Ieſus Chriſt. Act. 5.42. And when Paul forſoke preaching in the Iewes Synagogues and aſſemblies, he could find other places to teach & to preach in; & therefore we reade, that he taught a longtime, in the Schole of one Tyrannus, and there aſſembled vntounto him both Iewes & Gentiles, for the ſpace of two yeeres. Act. 19.8.9.10. and this place he found out to teach in, after he left the aſſemblies and Synagogue of the Iewes, as you may ſee in the text: & therefore it is but a forged invention, to ſay, that the Apoſtles, muſt take the opportunity of the Iewes aſſemblies, to preach vntounto them when they were aſſembled; there was no neceſſity of it, as you ſee. And it is but a forgery of them to ſay, that the Iewes would not aſſemble on any dayes but on their Sabbath dayes: as if they would not heare Gods word, out of the Sab. bath day, as well as out of the Synagogue: and as if the Apoſtles ſhould preach daily, but the people did not heare daily Act. 5.42. & ſee Mat. 5.1. with Mat. 4. laſt. Yet further, Paul could aſſemble & gather together the Iewes, at his pleſure, as you may reade he did Act. 28.17. And the third day after, Paul called the chiefe of the Iewes together, & when they were come, he ſaid vntounto them &c. Now he did not cale them together into the Synagogue, but into a priuate houſe, as you may ſee v. 16. And further, not onelyonly the Iewes, but the very chiefe of the Iewes (as the text ſpeaketh) refuſed not to come at his cale: And therefore, Paul was not compelled to ſeeke out them, and to goe into their aſſemblies, & Synagogues; for he could cale for them to come vntounto him, & that vntounto his Chamber or lodging. Yet further, Paul being a priſoner, remained two yeeres in an houſe hired for himſelfe, and thither the people came vntounto him, to be taught & inſtructed in the kingdome of God, & thoſe things which concerne the Lord Jeſus, as you may read Act. 28.30.31. It is therefore an idle plea, to ſay, that the Apoſtles muſt take the opportunity of the Aſſemblies of the Iewes, then to preach vntounto them; as if there could be no other time for the Apoſtles, but onelyonly that time wherein they were mett in their Synagogues, to preach Chriſt in.
But happily it will be ſaid, that though this time, wherin the Iewes were aſſembled in their Synagogues, on the Sabbath day, was not neceſſary, yet it was the moſt opportune & fit time for the Apoſtles to preach in. Herevnto I anſwer, when an opportunity & an inconuenience meete, the greater of the two is to be regarded: Pauls care was ſo to inſtruct the Iewes touching Chriſt alredy come, as he might therewithall, beate downe all Ceremonies & ſhaddowes of Chriſt to come: for, He taught the Jewes among the Gentiles, to for ſake Moſes, and circumciſion, and the Iewiſh cuſtomes. Act. 21.21. Now if the Sabbath day, was a Ceremony and a ſhaddow of Chriſt to come (as theſe men imagine) & then Paul ſhould frequent the Iewes aſſemblies ordenarily & vſually, weeke by weeke vponupon the Sabbath day, himſelfe keeping the Sabbath with them; this were of dangerouſe conſequence, leaſt it ſhould fleſh & hearten the Iewes in their hard heartedneſſe, to thinke that Chriſt was not yet come, ſince that the Sabbath was a ſigne (as is holden) of Chriſt to come: & further, it was of dangerouſe conſequence, leaſt it ſhould ouerturne all Pauls doctrine, when they heard him preach that the Meſſias was come, and yet they ſawe him keepe the Sabbath with them, which ſignified that Chriſt was ſtill to come: Yea, it was perillouſe vntounto the Iewes that were beleeuing Iewes, that by this meanes, they might be ſtill retained, in a ſuperſtitiouſe opinion of Ceremonies, when they ſaw Paul keepe them with them ſo generally, and ſo conſtantly: Now let all theſe inconveniences, or but any one of them, be put into the ballance, with that oppertunity of preaching to the Iewes, whilſt they were aſſembled after their wonted manner; and then tell me whither of the twaine is the greater, & whither muſt giuegive place vntounto the other: doubtleſſe, Paul would not hazard the leaſt of theſe inconveniences, for to gaine that opportunity of the Iewes aſſembly; he would rather hauehave made a new aſſembly of them, vponupon ſome other day, & in ſome other place, then to hauehave put them into ſuch perill of danger: for Paul was moſt carefull to weane them from Ceremonies; & ſo much for their third & laſt anſwer.
Thus you ſee, we hauehave proued the keeping of the Sabbath day was an Apostolicall practiſe, & to be imitated & followed of vsus: & hauehave alſotakē away whatſoeuer they can obiect to the contrary: but ſuppoſe we could onelyonly hauehave proued, that the Apoſtles did conſtantly obſerue the Sabbath day, yet in this hauehave we done and ſaid much more in defence of the Lords Sabbaths, thē they hauehave ſaid, or can ſay, in defence of the Lords day, who are patrones of it: this Lords day Sabbath, were it not the Diana and darling of our time, & ſupported by men of learning, holineſſe, and zeale, I would ſay of it, that it is the moſt idle & friuolouſe thing, that cane be invented; for beſids other defects in it, they cannot proue a conſtant practiſe of it, no nor that it was euer kept weeke by weeke, two Lords daies together, one after an other, in any place, nor at any time: I can but wonder therefore, that any man, that hath but either learninge or honeſty, ſhould after the conſideration of theſe things, preferre the Lords day aboue the Sabbath day, or neglect the ancient ordinance of Gods Sabbath day, to imbrace this nouill Sabbath of the the Lords day.
I hauehave now finiſhed my 12th & laſt argument, as touching the firſt branch of it, wherin I hauehave proued, that the Apoſtles of Chriſt, did conſtantly keepe the Sabbath day, after Chriſts reſurrection: & now I am to procede, and to proue vntounto you, the ſecond branch of my Minor or ſecond propoſition, which is, That the primitiue Churches, which liued after the daies of the Apoſtles, kept the Sabbath day, for 300 or 400 yeeres after Chriſt. And this trueth I ſhall confirme vntounto you by ſondry Teſtimonies.