Saturday No Sabbath, Appendix – Errata
An Appendix to the former Diſputations.
I Have annexed this inſuing Appendix, for the information fo the weak, and thoſe that are not acquainted with the Laws and Terms of Diſputation; and it may alſo ſerve for the general uſe of all that do deſire to be ſatisfied in the preſent controverſie, who perhaps may not have leaſure or patience to read all the foregoing Arguments and Anſwers urged in the preceding Diſputations: and herein I ſhall obſerve this method. Firſt, I ſhall lay down all thoſe Arguments that I have ever met with, which are levied for the defence of the Saturday-Sabbath; with brief Anſwers thereunto.
Secondly, I ſhall urge the Reaſons why I am perſwaded the Saturday-ſabbath is not in force to the beleeving Gentiles.
Thirdly, I ſhall ſhew ſome Reaſons for the juſtifying the preſent practiſe of the Chriſtians in their Religious obſervations of the firſt day of the week, otherwiſe called the Lords-day.
And firſt, to the firſt, namely, the Arguments that are urged by ſome Judaizing Chriſtians for the defence of the ſeventh-day ſabbath; and they are of three ſorts: the firſt ſort are taken from the Scriptures, the ſecond from ſome Reaſons in Nature; and the third ſort of Reaſons are taken from Tradition. I ſhall plainly and briefly ſpeak firſt to the firſt (viz.) thoſe Arguments that are alledged for the Saturday-ſabbath ou… of the Scriptures; and theſe are, ſome taken from Texts out of the Old, and ſome from Texts out of the New Teſtament: I ſhall firſt begin with thoſe Arguments urged for the defence of the ſeventh-day ſabbath out of the old Teſtament, and they are of two ſorts; firſt, ſuch as are taken from example: and ſecondly, ſuch as ſeem to be grounded upon a command.
Argum. 1 The firſt Reaſon is taken from Gods example, Gen. 2.2. And God reſted the ſeventh-day, &c. and ver. 3. God bleſſed the ſeventh day, and ſanctified it: Becauſe that in it he reſted from all his work which God had created and made: whence thoſe things are urged, firſt, That God ſanctified this day, therefore all beleeving Gentiles ought to ſanctifie it. Secondly, This was spoken while Adam was in innocencie, and ſo conſequently to all his poſterity.
Anſ. To which I anſwer, firſt, that Gods example, unleſs we have a command, doth not binde all the world; for God ſanctified the Prieſts, and the Temple, and the Altar, and yet we are not bound to ſanctifie them: See for this purpoſe Exod. 29.44. 2 Chron. 7.16. Secondly, whereas it is ſaid this was ſpoken to Adam, and therefore to all the world; I anſwer, that all that was commanded Adam did not bind all the world at all times, as appears by the commandment given to Adam to eat of the tree of life, Gen 2. and to forbear the tree of knowledge of good and evil; theſe Laws are not now binding to all the world, and yet they were given to Adam, and ſo to all men, had they continued in that eſtate. So indeed Adam ſhould have imitated God, had he continued in innocency, in keeping a perpetual ſabbath; for he ſhould not have laboured to add any cubits to the ſtature of that perfect happineſs, no more then God wrought to add any thing to the ſix days work, which was made perfect and good; for Adam was only to dreſs and keep what was already made, as God keeps and preſerves the world by his Providence; in this fence God works hitherto, … Chriſt ſaith, John 5.17. and in ſome ſuch caſes Adam ſhould have imitated his Creator, if he had not ſinned. But thirdly, theſe words, And God ſanctified the ſeventh-day, are urged by Moſes in Gen. 2. as a Reaſon why the Iſraelites in his time did keep the ſabbath, rather then to ſhew that God ſanctified the ſeventh-day for Adam and his Poſterity in innocencie: my reaſons are, firſt, becauſe all the Patriarks from Adam to Moſes did not keep the ſeventh-day ſabbath, which was two thouſand yeers and upwards, and in all this long tract of time, not one word of the 7th-day ſabbath-keeping or breaking.
Secondly, Joſephus himſelf, a learned Jew, ſpeaking of this reſt, faith, That Gods reſting on the ſeventh day was the reaſon why the Iſraelites repoſed or reſted upon that day, Lib. 1. Cap. 2. Now had the Jews underſtood the ſeventh-day had been ſanctified before Moſes, Joſephus would have mentioned it in his Hiſtory of Amiquities from Adam to Moſes, as well as other things, eſpecially conſidering the great occaſion which he had to defend the Antiquity of the ſabbath, from the great reproach that was caſt upon it by Appion of Alexandria, who tells the Jews that their ſabbath was derived from the Egyptian word Sabbo, which ſignifieth a diſeaſe in the Privy parts, which (ſaith he) the Jews were ſmote with after they had travelled ſix days from Egypt, whereupon they were forced to reſt the ſeventh-day, and therefore called it a Sabbath from the name of the diſeaſe, which they called Sabbo. Now Joſephus could not have a better Argument to have vindicated the Jews ſabbath againſt Appions foul aſperſions, but by ſhewing to the world that the ſabbath was kept from the Creation of the world unto that time, and not taken up by the Jews in the wilderneſs after they came out of Egypt. Now though Joſephus doth vindicate the ſabbath from being derived of the Egyptian word Sabbo, by ſhewing that it was derived from the Hebrew word Sabbath, which ſignifieth reſt; yet he never vindicateth the Jews Sabbath from that other Allegation of Appions (viz.) that the firſt beginning of it was in the wilderneſs, after that Iſrael came out of Egypt, as any one may ſee that reads Joſephus againſt Appion, Lib. 2. which clearly ſhews, that the ſabbath was not kept before Iſrael came into the wilderneſs.
Thirdly, The Scripture uſually ſpeaks at this rate; for there is ſuch a kind of expreſſion uſed by Moſes in this very chapter Gen. 2.11. where he tells us of the river Piſon, that compaſſeth the whole land of Havilah, where there is gold, &c. not that this land was ſo called in Eden while Adam was in innocencie; for Havilah was not born till after the flood, by whoſe name this land was known and called; and yet Moſes by anticipation calls it the land of Havilah, with reference unto that name which 1600 yeers afterwards it did receive: and that Havilah was not born till after the flood, appears Gen. 10.7. and that the flood was more then 1600 yeers after the Creation, appears not only by what the Scriptures tell us, but by the conſent of Chriſtian writers: ſee Auguſt. de Civitate Dei, lib. 15. cap. 20. and lib. 15. cap. 12, 14. and yet Moſes calls a Country by this name in his deſcribing of the garden of Eden, which was no otherwiſe true, but with reſpect to what it was afterwards called; in like manner Moſes ſaith, God ſanctified the ſeventh-day, Gen. 2.3. which alſo refers to the Law that God gave to Iſrael by the hand of Moſes for the ſanctifying of it. And leſt this ſeem ſtrange, I ſhall give you another Text, that by the mouth of two or three witneſſes every word may ſtand: ſee therefore Exod. 16.32, 33, 34. In the 32 verſe the Lord did command that an Om… of the Manna ſhould be put in a pot to be laid before the teſtimony of the Lord, and the 34 v. ſaith, That as the Lord commanded Moſes, ſo Aaron laid it up before the teſtimony of the Lord: which was no otherwiſe true, but with reſpect to what was done afterwards; for as yet there was no Ark nor Teſtimony made, as appears, if we conſider that at this time the Iſraelites were ſojourning in the wilderneſs of Sin; and the command for the Ark, and the making of the Tabernacle was not given till they came to Sinai, Exod, 25.10. at which time the Teſtimony was given to them, and yet mention is made of this before: ſo in like manner, when Moſes ſaith Gen. 2. That God did ſanctifie the ſeventh-day, he is to be underſtood in the ſame ſenſe, as the other Text is underſtood, where it is ſaid, Aaron laid up the Manna before the Teſtimony, which relates to what was afterwards done when the Law was given: even after the ſame manner doth Moſes ſpeak in Gen. 2. when he faith, God did ſanctifie the ſeventh-day; not that he did ſanctifie it in Eden, any more then Aaron laid up the Manna in the wilderneſs of Sin before the Teſtimony; but that he did ſanctifie it when he gave his Law to Iſrael: and this is further confirmed by what hath been ſpoken (viz.) that from the Creation of the world to the time of Moſes, which was above two thouſand yeers, there is not one word mentioned of the ſeventh-day ſabbath, though occaſionally there is mention made of all other moral duties.
Argum. 2 The next Reaſon that is rendred why beleeving Gentiles ſhould keep the Sabbath, is taken from the command in. Exod. 20.8, 9, 10, where God requireth Iſrael to keep the ſeventh-day ſabbath; therefore Gentile beleevers are bound to keep it.
I anſwer, That this Law was given to none but Iſrael, as appears Pſal. 137.19, 20. He hath given his Laws to Jacob, his ſtatues and judgments to Iſrael: be hath not done ſo to any Nation. Again, the Apoſtle tells us Rom. 2. That the Jews were under the Law, but the Gentiles were without the Law.
Argum. 3 The Gentiles muſt keep all the nine commandments, therefore they muſt keep the ſeventh-day ſabbath.
I anſwer, They are bound to all the nine expreſly and particularly by the light of Nature, and the Law of Chriſt; but they are not ſo bound to the ſeventh-day ſabbath. Again, that Law of the fourth Commandment binds us as to A time to worſhip, though not that time of the ſeventh-day. But ſecondly, might not theſe men as well object this againſt the Apoſtle, who expreſly complains of the Gentiles for the breach of all the nine Commandments, but not a word that they did not keep the ſeventh-day ſabbath, as I ſhall ſhew by and by? which doubtleſs he would have had an occaſion to have done, had the ſeventh-day ſabbath-breaking been a breach of a Moral Law, as well as the other nine precepts.
Argum. 4 Another Argument is taken from the Reaſons of the Law given to Iſrael, which are, firſt, God gave this as a Reaſon why Iſrael ſhould reſt the ſeventh-day, becauſe in ſix days he made Heaven and Earth: therefore if this Reaſon be beleeved by Christian Gentiles, then this Law ſhould be obſerved by them
Secondly, God commanded Iſrael to reſt the ſeventh-day, becauſe it was the ſabbath of the Lord their God: therefore if Jehovah be the Lord our God, his ſabbath muſt be our ſabbath.
Thirdly, God did command this duty for the good of our ſervants and cattle; therefore if we will ſhew mercy to them, we muſt keep the ſeventh-day ſabbath.
I anſwer to the firſt, that the Reaſon of a Law may be univerſal, and always remain, when the Law doth not remain; as for inſtance, the Reaſon why God would have the people of Iſrael to ſanctifie the Prieſts the ſons of Aaron, was, becauſe he was the Lord that did ſanctifie them, Levit. 21. 8. Now I hope all Chriſtian Gentiles, beleeve that God doth ſanctifie them: but doth it therefore follow, that becauſe God doth ſanctifie beleeving Gentiles, that therefore they muſt ſanctifie a Levitical Prieſthood?
Secondly, The place of Iſraels worſhip was called the houſe of the Lord God, doth it therefore follow, that beleeving Gentiles muſt therefore ſanctifie that place, becauſe God is the God of the Gentiles? no more doth it follow, that becauſe the ſeventh-day was the ſabbath of the Lord, God, that therefore the beleeving Gentiles muſt obſerve it.
Thirdly, Whereas it is ſaid, we muſt reſt the ſeventh-day, that we may ſhew mercy to our ſervants and cattle: I anſwer, we can do that by reſting the firſt day of the week, as well as by reſting the ſeventh. Secondly, If becauſe that we muſt ſhew mercy, be a Reaſon why we ſhould keep the ſeventh-day ſabbath, becauſe Iſrael was to keep it for that Reaſon, then we muſt alſo drink deeper of this cup of Judaiſm, and keep the ſeventh-yeer ſabbath, becauſe that was commanded for the benefit of the poor, Exod. 23.11. That the poor of thy people may eat, &c. So that the Reaſons of a Law may have a being, when the Law hath none; as appears by the Reaſon of the ſanctifying the Prieſt, it was, becauſe God ſanctifies the people; yet though we do beleeve that God doth ſanctifie us, yet we are not therefore to ſanctifie the Legal Prieſthood: in like manner, though we do beleeve with Abraham, Iſaak, and Jacob, that God made Heaven and Earth in ſix days, and reſted the ſeventh, yet this is no Reaſon why we rather then they ſhould obſerve that day, any more, then why we ſhould obſerve the other Judaical Laws, whoſe Reaſons are ſtill the ſame, though the Laws are changed.
Argum. 5 The next Arguments follow from the Scriptures of the New Teſtament, and they are ſuch as pretend to command and example; even as the former: I ſhall firſt ſpeak to thoſe Texts that are cited to prove that the ſeventh-day ſabbath was commanded in the New Teſtament: and the firſt is Mat. 5.17, 18. the words are theſe: Think not that I am come to deſtroy the Law and the Prophets; I am not come to deſtroy, but to fulfil. For I ſay unto you, that till Heaven and Earth paſs, one jot or one tittle ſhall in no wiſe paſs from the Law till all be fulfilled. Whence it is inferred, that the ſeventh day ſabbath was a part of the Law, and therefore it ſhould remain as long as Heaven and Earth remain.
I anſwer, firſt, that offering of ſacrifices is alſo a part of this Law; but doth it follow therefore that beleeving Gentiles muſt offer ſacrifices to the end of the world? and that offering of ſacrifices is a point of this Law, ſee v. 23 24. where our Lord as truly commands, that a man ſhould come and offer his gift upon the Altar, after he is reconciled to his brother, as he doth injoyn any other duty; the like he commands of the leper that was cleanſed, Mat. 8.….
Secondly, Chriſt ſaith the ſame thing of the Prophets as well as of the Law, that they ſhall not paſs away till they are fulfilled, and yet many of them were fulfilled in Chriſts time.
Thirdly, Chriſt ſaith of his own words, Matth. 24.35. That Heaven and Earth ſhall paſs away, but his word ſhall not paſs; and yet the 34 ver. ſaith, that, that Generation ſhould not paſs away till all thoſe things were fulfilled. The meaning then was clearly this, that rather then either the Law or his word ſhould paſs unfulfilled, Heaven and Earth ſhould paſs: which doth in no wiſe argue that all the Law and Prophets ſhould remain unfulfilled till the Heavens ſhould be no more; for the Text tells us, He came to fulfil the Law and Prophets: ſo that if all the Law and Prophets be unfulfilled, Chriſt did not anſwer the end of his coming; and if any be fulfilled, then ALL the Law muſt not laſt till the Heavens be no more; and if any be fulfilled, then the ſeventh-day ſabbath may be fulfilled, ſince the ſabbath is called a ſhadow of good things to come, Col. 2.16, 17. However, if any of that Law Mat. 5. be fulfilled by Chriſt, no man can conclude reaſonably from that Text, that the ſeventh-day ſabbath is in force.
Laſtly, Though all this Law Mat. 5. was in force before Chriſts death, yet we are freed from the Law by the death of Chriſt, Rom. 7.2, 3, 6. therefore no Argument can be drawn from this Text to prove the ſeventh-day ſabbath unleſs Chriſt or his apoſtles had reinforced the obſervation of it after his Reſurrection.
Argum. 6 I come now to the ſixth Argument, and that is drawn from Mat. 24.20. ver. where Chriſt bids the Diſciples pray, that their flight was not on the Sabbath day; whence it is inferred, that if Chriſt would not have had the ſabbath ſanctified after his Reſurrection, he would never have cautioned his Diſciples to pray, that their flight was not upon the ſeventh day ſabbath, which was a Propheſie to be fulfilled after the Reſurrection.
I anſwer, that this proves no more that Chriſt would have the ſabbath ſanctified by the beleeving Gentiles, then it proves he would have the winter time ſanctified; for he likewiſe bids them pray, that they might not fly in the winter.
Secondly, if the ſabbath had been in force, they might fly to ſave their lives on the ſabbath, and therefore that could not be the reaſon why they ſhould pray they might not fly upon the ſabbath: for if Chriſt a allowed his Diſciples to walk through the corn-fields upon the ſabbath, and pluck the ears of corn to ſatisfie a little hunger, he would not (if the ſabbath had been in force) have judged it a breach of the ſabbath for them to fly to ſave their lives.
Thirdly, The reaſon why they were to pray that they might not fly on that day, was, becauſe the ſeditious Jews (as ſtories make mention) were ſo zealous of their ſabbaths, that if any for fear of an enemy ſhould have offered to fly to ſave his life upon the ſabbath, the Jews themſelves would have laid hands firſt upon him; therefore Chriſt bids them pray, that they may not fly then. leſt they ſhould be in perils by their Countrymen, as well as by the Romans, who ſhould invade them: which perils of their own Countrymen they were not ſo likely to meet with in their flight upon another day.
Object. But it is further Objected, Why is that day called a ſabbath day, which was to come to paſs after the Aſcenſion, if Chriſt would not have it obſerved?
I anſwer, That it was ordinary for the Jews days to be called after the death of Chriſt, by the old names they had before; as the Paſſeover is frequently ſo called by the Apoſtles, after thoſe things were aboliſhed, Act. 12.3. Act. 18.21. Act. 20.16. and ſo 1 Cor. 16.8. Paul faith, be will tarry at Epheſus till Pentecoſt; ſo that Chriſts calling it by the name of the ſabbath day, doth no more prove it is in force, then Paul's mentioning the feaſt of Pentecoſt, proves that we ought to obſerve the feaſt of, Pentecoſt.
Argum. 7 It is ſaid, after Chriſt was dead, that the women prepared ſpices and oyntments, and reſted the ſabbath day according to the commandment, Luke 23.56. Therefore the ſabbath day was a commandment in force after Chriſt was dead.
I anſwer, Firſt, that theſe were not beleeving Gentiles, which are the ſubjects under debate. But ſecondly, the Law of the New Teſtament was not eſtabliſhed till Chriſts Reſurrection, when he faith, Mat. 28.18. That all power in Heaven and Earth was given to him; therefore no marvel that theſe were found in their Old Teſtament obſervations. Thirdly, It was no eaſie matter to take off the zeal even of beleeving Jews themſelves from the Law of Moſes, after Chriſt was aſcended: you ſee this in Peter, who was an eminent Apoſtle, yet he had ſo much Conſcience of the Law after the partition-wall was broken down, that he would not eat with the Gentiles, nor eat any thing which in the Law was common or unclean, Act. 10.14.28. and ſo Act. 21.20, 21. there were thouſands of Jews that did beleeve, that were zealous of the Commandments; doth it therefore follow that thoſe Commandments were in force? in like manner, it doth not follow, that becauſe theſe women kept the ſeventh day ſabbath according to the command, that therefore the Commandment for the ſabbath was to be in force to beleeving Gentiles after Chriſts Reſurrection.
Fourthly, If this were a good Argument, the Jewiſh women kept the Sabbath according to the Commandment after Chriſt was dead, therefore the commandment is in force to beleeving Gentiles after his Reſurrection; would it not be as good an Argument, for a man to ſay, that Paul being a Jew kept the Feaſt of Pentecoſt after Chriſt was riſen, therefore beleeving Gentiles might keep the Feaſt of Pentecoſt ſince Chriſt is riſen?
Argum. 8 Chriſt faith, the ſabbath was made for man, Mark 2.27. which is to be underſtood of every man; therefore it is a Law binding to beleeving Gentiles.
I anſwer, Firſt, That all the whole Law of Iſrael was made for man, doth it therefore follow, that all that law was binding to beleeving Gentiles? & that all that whole law that was given upon the mount, both Moral and Ceremonial, was made for man; ſee Deut 5.24. You have ſeen this day, that God doth talk with MAN, and he liveth. Now God was ſaid to ſpeak to MAN in this place, and yet this word man is reſtrained to the Nation of Iſrael, unleſs any will be ſo abſurd as to think, that all the Laws given upon mount Sinai were for ever binding to all the world: in like manner, the ſabbath might be made for man, as the reſt of the Jews Laws were, which yet are not univerſally binding.
Secondly, It is ſaid, That the woman was made for MAN, which is the ſame, and yet it may be good for a man not to touch a woman, 1 Cor. 7.1. by which it appears, that though a woman was made for Adam or man, yet a man may lawfully live without a woman: ſo though the ſeventh day ſabbath was made for man, which in Greek is Anthropos, it doth no more follow, that therefore every man muſt keep the ſeventh day, then it follows that becauſe a woman was made for man, that therefore every man is bound to marry.
Argum. 9 The next Scripture levied for to prove that the ſeventh day ſabbath is commanded, is Heb. 4.9. there remains a reſt (or ſabbaliſm) for the people of God. From whence it is urged, firſt, that the people of God muſt keep a ſabbath, therefore beleeving Gentiles being Gods people, muſt keep a Sabbath. Secondly, That this is the ſeventh day, appears (ſay they) becauſe the Author to the Hebrews alludeth to the ſeventh day, on which God reſted, ver. 4.
I anſwer, Firſt, by conceſſion, that that ſabbath or reſt there mentioned, the people of God both Jews and Gentiles ſhall keep and enjoy.
But ſecondly, This is not the ſeventh day ſabbath or reſt: firſt, becauſe the ſeventh day ſabbath was a reſt commanded; but this is a reſt or ſabbath promiſed, as appears verſe the firſt: Let us fear, leſt a PROMISE being left of entring into reſt, any ſhould come ſhort through unbeleef.
Secondly, This could not be the ſeventh day reſt, becauſe it is a reſt only provided for beleevers to enter into; but unbeleevers might enter into the ſeventh day reſt, and ſo might their cattle alſo: therefore unbeleevers did not, nor could not enter into this reſt, ver. 11. Let us therefore labour to enter into that reſt, lest any man fall after the ſame example of unbeleef.
Thirdly, Whereas it is ſaid, that the Author alludeth to the ſeventh day reſt, becauſe it is ſaid, God reſted the ſeventh day, ver. 4. I anſwer, This Text doth no more prove that the Gentiles are commanded to obſerve that time of reſt, becauſe the Author alludeth to the ſeventh day, then it proves they were to obſerve that place or reſt, (viz.) the Land of Canaan, becauſe he alludeth to that place v 8. For if Joſhua had given them reſt, he would not after wards have ſpoken of another day; by which words the Author doth as truly allude to the place of reſt that Joſhua conducted Iſrael to in Canaan, as he doth allude to the time of reſt, that God reſted on; and therefore this cleerly proves that both were typical; for Joſhua did give them the reſt in Canaan, and a reſt upon the ſeventh day, and yet he propheſies of another reſt, and another day; which clearly proves, this was neither the time of reſt, nor the place of reſt that Iſrael did enjoy, that the Author means; but that place of reſt and time of reſt, which under the Goſpel the beleevers have in hope, and which after all their labours and travels they ſhall at laſt have in hand, and reſt from all ſorrow and labour (when that great ſabbath ſhall commence) as God did from his labour, when he had ended his work of Creation. To this agrees Mat. 11 28. Come unto me all ye that labour, and I will give you reſt: and Revel. 14.13. Bleſſed are the dead which die in the Lord, from henceforth faith the Spirit, that they MAY reſt from their labours, and their works do follow them.
Arg. 10 I proceed to the next Text of Scripture, which is much inſiſted on to prove the ſeventh day ſabbath is in force to beleeving Gentiles by a Commandment, and that is Jam. 2.8, 10. where the whole Law is required, and where it is ſaid, we ſhould not offend in one point; therefore the ſeventh day ſabbath being a part and a point of the whole Law, beleeving Gentiles are bound to obſerve it: to this is added thoſe words of Paul, Rom. 3.31. We eſtabliſh the Law.
Anſ. To which I anſwer, firſt, that this word Law, and whole Law, is variouſly taken in holy Scriptures; and therefore it is not ſafe to conclude the ſeventh day Sabbath from ſuch Texts, leſt we are forced at laſt to do as ſome did, who ſome years ſince began to profeſſe the Jewiſh Sabbath, becauſe it was a part of the Law, and afterwards came by the force of the ſame reaſon to keep all the Jewiſh Ceremonies, becauſe they were parts of the whole Law, and at laſt went over Sea and turned Jews, and denied the Lord Chriſt to be the true Meſſiah. And that the word Law is variouſly taken, nothing is more manifeſt; for there is a Law of Moſes, Mal. 4.4. and Acts 13.39. there is a Law of Chriſt, Gal. 6.2. there is the Law of Nature, Rom. 2.14. there is the Law of Works, and the Law of Faith, Rom. 3.27. there is the Law of Bondage, Acts 15. and 10. Gal. 5.1. and there is a Law of Liberty, James 1.25. and James 3.12. So ſpeak and ſo de, as they that ſhall be judged by the Law of LIBERTY.
Now the great Queſtion will be, which of theſe Laws James means, when he tells us, We muſt keep the whole law? if he means, the whole Law of Moſes, then we muſt, as I have ſaid, obſerve Circumciſion, becauſe the Jews did Circumciſe, that the Law of MOSES might not be broken, Joh. 7.23. and the Apoſtle tells us, Gal. 5.2. That be that was circumciſed was bound to keep the WHOLE Law; ſo that to underſtand this Text to be meant of Moſes Law, will neceſſarily introduce all Judaiſm; but if we ſhould underſtand it (as indeed we ought) for the Law of Liberty, and the Law of Faith, which is the Law that James ſpeaks of in this Chapter, and that Paul doth ſpeak of, when he ſaith, Rom. 3.3. He doth eſtabliſh the Law: I ſay, if we underſtand the word Law in this later fence for the Law of Chriſt, the Law of Faith, and the Law of Liberty; I demand where any of theſe Laws do command a ſeventh day ſabbath? So that what ever the Law of Chriſt, and the Law of Faith and Liberty, and the Law of Nature do injoyn us to obſerve, theſe we muſt obſerve in every point, or we ſhall be guilty of all, if we wilfully break the leaſt Command required in theſe Laws, which in no place commands a ſeventh-day ſabbath: and that James means the Law of Liberty, the ſecond Chapter 12 Verſe will inform us. For when he had in the 10 Verſe told them, that be that ſinned in one point of the Law was guilty of all; he tells them in the 12 Verſe what Law he means, and therefore bids ſo do, as thoſe that ſhould be judged by the Law of Liberty: ſo that unleſs any body can prove, that the Law of Liberty doth command a ſeventh day ſabbath, they cannot prove, from this Text, that the believing Gentiles are bound to obſerve it any more then they are bound to obſerve all the Jewiſh rudiments; the obſervation whereof, experience tells us is the ſad and evil conſequence of this opinion.
Argum. 11 The eleventh Argument to prove the ſeventh day ſabbath, is more general then the former, viz Becauſe all Laws that were never repealed are in force; therefore the ſeventh day ſabbath is in force by a Law, becauſe it was once commanded and never repealed.
I anſwer, if by the not repealing of a Law, they do mean that which is not expreſly and particularly repealed, then we muſt keep the Paſſover; for that was once a Law, and was never repealed expreſly and particularly.
Again, we muſt keep the year of Jubilee, for that was once a Law, and it was never expreſly and particularly repealed. Furthermore, by this Argument we muſt keep the ſeventh yeer for a ſabbath, and neither plow or ſow our fields, or do any work for that whole yeer, becauſe it was once commanded, Levit. 25. and it was never expreſly and particularly repealed: but doth it therefore follow that we are bound to obſerve theſe things? in like manner it doth not follow that the ſeventh day ſabbath muſt be ſtill obſerved, becauſe it was once commanded, and in ſo many words was never repealed.
But laſtly, The ſeventh day ſabbath is repealed in Col. 2. where it is called, A ſhadow of things to come.
Argum. 12 We come now to thoſe Texts that are urged for Examples; and they are thoſe that tell us, that be Apoſtle preached in the Synagogue every SABBATH-day, Act. 13.14, 42. Act. 16.12, 13. Act. 17.2. Act. 18.4. Whence it is inferred, that we ought to walk as we have them for an Example; therefore if they kept the ſeventh day ſabbath, we muſt.
I anſwer, Then we muſt meet in a Jewiſh Synagogue as well as the Apoſtles did every ſabbath day: if they muſt be our Examples for A TIME of worſhip, they muſt be ſo for a PLACE of worſhip; for ſuch places were as well commanded as ſuch times.
Secondly, The Apoſtle circumciſed Timothy, muſt we therefore circumciſe?
Thirdly, The Apoſtle Paul did obſerve the Law of the Nazarites, Act. 21. muſt we therefore obſerve it?
Fourthly, The Apoſtle ſaid, He muſt needs keep the feaſt of the Paſſeover, Act. 18, 21. Doth it therefore follow that we muſt keep the feaſt of the Paſſeover? and yet after this manner do theſe men reaſon, (viz.) that they muſt keep the ſeventh day ſabbath, becauſe Paul kept it.
Fifthly, The Text doth not ſay Paul did keep the ſabbath, any more then it faith, he did reverence the ſanctuary; but that having the opportunity of theſe times and places in which the Jews were aſſembled, he made uſe thereof to preach Chriſt unto them.
Argum. 12 Having urged and anſwered thoſe Arguments taken from commands and Examples out of the Old and New Teſtament, I come now to thoſe Arguments that plead the ſeventh day ſabbaths Morality, from Natural Reaſons: and the firſt is, That the ſeventh-day ſabbath muſt needs be moral, becauſe (as Mr. Spittlehouſe told me before many witneſſes) that the ſeven Stars did preach the ſeventh day ſabbath, and therefore the Heathen kept the Saturday, which is ſo called of Saturn the ſeventh Planet.
I anſwer, that firſt, this is vain Philoſophy indeed.
But ſecondly, Mr. Spittlehouſe is an ignorant Philoſopher, and a more ignorant Aſtrologer, in ſaying, that Saturn is the ſeventh Planet, which all writers in Aſtronomy and Aſtrology do declare to be the firſt Planet, and accordingly ſo place it and call it; and therefore the Heathen rather kept Saturday as the firſt day then the ſeventh day, becauſe Saturn is the firſt of all the ſeven Planets.
But thirdly, The Heathen did keep every ninth day to Jupiter; doth it therefore follow that theſe were ſabbaths that God required? Again, Plutarch ſaith of Theſeus, that the Athenians offered to him their greateſt ſacrifices upon the eighth day of October, becauſe of his arrival that day from Cret…; and they did keep the eighth day of every month becauſe he was derived of Neptune: and therefore Philo the Jew puts this difference between Jews and Gentiles (viz.) that the Jews kept a day every week, but the Gentiles did but keep one in a monethmonth; by which it appears, that the ſeventh day of the week was not more honoured by the Heathen, then the ninth day of the week, or the eighth day of the month, on which they offered their greateſt ſacrifices.
But laſtly, If it were lawful thus to trifle, might not a man as well prove Sunday, or the firſt day of the week to be a ſabbath, according to the light of Nature, becauſe the Heathen worſhipped the Sun, as any body can prove Saturday to be a ſabbath, becauſe the Heathen worſhipped the Planet Saturn? but enough, if not more then enough of this vain reaſoning.
Argum. 13 The thirteenth Argument is taken from the morality and perfection of the number ſeven; that it is a perfect number, and therefore when the ſeventh day comes we muſt reſt: for the proof of this notion, they cite Scriptures that magnifie the number ſeven, as Davids praying ſeven times a day, and Chriſts caſting ſeven Devils out of Mary Magdelene; and ſeven yeers of plenty, and ſeven yeers of famine in Egypt, amp;c.
To all which I anſwer, that one would think theſe men had ſuffered 7 yeers famine in a want of Arguments for their opinion of the ſeventh day, or elſe they would never catch at ſuch things as theſe; but I remember Solomon faith, to the hungry every bitter thing is ſweet; therefore if theſe men were not languiſhing for want of Arguments, they would never feed themſelves with ſuch vain arguings. For may not the Papiſts plead this Argument for their ſeven Sacraments, as well as theſe men can plead it for the ſeventh day ſabbath?
But ſecondly, Are not other numbers both in Nature, ſacred and prophane writings, as much ſet by as the number ſeven? as God made two lights, Gen. 1.16. and he made man two eyes, two feet, two hands, and two ears; ſo there was two tables of the Law, and two Nations in Rebecca's womb, and two Teſtaments; the like enum eration may be found of other numbers both in ſacred and prophane writing: but this kind of arguing is more like Cornelius Agrippa's Occulr Philoſophy, then Chriſtian Divinity.
Argum. 14 The fourteenth, and laſt Argument is taken from the practiſe of the Church, the three firſt Centuries after Chriſt; whence they infer, that if the Chriſtians ſo long after kept the ſeventh day, it is a ſign that it was given them in charge by Chriſt.
To this I anſwer, that the Chriſtian Churches kept the feaſt of Eaſter 300 years after Chriſt, doth this follow therefore that Chriſt gave the keeping of Eaſter in charge to them? and that the Churches 300 years after Chriſt were zealous of Eaſter day, is very obvious to all that have any acquaintance with the ſtories of thoſe times: ſee Euſeb. lib. 5. cap. 21.22, 23, 24. and herein were the Chriſtians divided; the Eastern Churches kept it at the ſame time the Jews kept their paſſeover, and, the Weſt Churches kept it upon ſome Sunday following after: in like manner were they divided about the obſervations of their weekly dayes; the Ebionites (ſaith Euſebius) were a fort of Hereticks that were zealous of the Law, and did own the Epiſtle to the Hebrews, but denied the Epiſtles of Paul, for that he ſpake againſt the Law; thoſe did keep the Jews ſeventh day with other Ceremonies of the Law, and celebrate the Sundays in remembrance of Chriſts Reſurrection, as other Chriſtians do, lib 3. cap. 24. The like ſaith Epiphanius, lib. 1. Haereſ. 3c. thus we ſee how the Chriſtians were divided in their practiſe about the weekly and yearly obſervation of dayes, that we may as eaſily prove Chriſt left the feaſt of the Paſſeover in charge to the Chriſtian world, as that he left the ſeventh day in charge, becauſe as the one was practiſed, ſo was the other, for more then 300 years after Chriſt.
Having anſwered the Arguments levied for the Jews Sabbath; I ſhall now urge reaſons why the Jews Sabbath, or the ſeventh day Sabbath is not of force to be believing Gentiles in the times of the Goſpel, either by the Law of nature, Moſes, … Chriſt.
Argum. 1 Firſt, the Gentiles are not commanded by the Law of Nature, becauſe nature doth never convince any of ſin for not keeping the ſeventh day Sabbath, and yet it did convince the Gentiles of ſin for not keeping the other nine Commandments: now had the Sabbath been a moral Law, or a Law in nature, then would nature as well have reproved her children for the profaning of it, as it hath reproved them for the breach of all the reſt: and that nature hath reproved every man for the breach of all other laws, which are moral, appears, if we view Rom. 1.25. The Gentiles, who had not the law of Moſes, broke the firſt Commandment, in that they worſhipp…d the Creature MORE then the Creator, Rom. 1.25. which was againſt the firſt Commandment, that faith, We muſt have no other Gods bus one. They broke the ſecond Commandment, in that they did change the glory of the incorruptible God into an IMAGE, made like corruptible man, Rom. 1.23. They broke the third Commandment, in that they blaſphemed the name of God, Rom. 2.24. But no mention of their breach of the fourth Commandment. They broke the fifth Commandment, in that they were diſobedient to Parents, Rom. 1.30. They broke the ſixth commandment, in that they were guilty of murder, Rom. 1.29. They broke the ſeventh Commandment, in that they were guilty of fornication and unlawfull luſts, Rom. 1.26, 29. They broke the eighth Commandment, therefore the Apoſtle admoniſheth the converted Gentiles, Epheſ. 4.17, 28. that they which had ſtolen ſhould ſteal no more; ſhewing that in the dayes of their Gentile vanities they walked not according to the light of nature. Again, they broke the ninth Commandment, 2 Tim. 3.3. without natural affection, truce-breakers, FALSE accuſers. They brake the tenth Commandment, in that they were guilty of covetouſneſſe, Rom 1.2. How often are the Gentiles charged with theſe ſins, both in the Old and New Teſtament, and yet they are never charged by the Law of Nature for ſeventh day Sabbath breaking? and therefore Joſephus tells us that the Mations did imitate, and learned to keep a Sabbath of the Jews: for (ſaith he) our cuſtome hath ſpread it ſelf among the Nations, &c. clearly proving that the light of Nature never taught the Gentiles to keep the ſeventh day ſabbath, Lib. 2. contr. Appion.
Again, ſecondly, the Gentiles could not keep the ſeventh day by the light of Nature, becauſe they are not exactly able to compute the ſeventh day from the Creation, by reaſon that the Sun ſtood ſtill in Joſhua's time, and haſted not to go down for a whole day; and likewiſe the Sun went backwards ten degrees in Hezekiahs time, which was almoſt half a day: by reaſon whereof, the light of Nature was never able to make a perfect account of the ſeventh day from the Creation.
Thirdly, a man cannot know the ſeventh day from the fourth, but by tradition; therefore the knowledge of the ſeventh day is not moral; as for inſtance: Suppoſe a man ſick of a violent diſtemper that bereaveth him of his ſences, when he comes to his former underſtanding he will know his duty touching all the nine precepts, and alſo touching the ſetting apart ſome time to ſerve God; but as touching this ſeventh day, he cannot know this, but by the help of tradition, having loſt his account in the time of his ſickneſs: which ſhews that the ſeventh day is not commanded by the light of Nature, becauſe by that light a man cannot know the ſeenth day from the fourth or eighth.
Again, this Reaſon is further illuſtrated by the Travels of Sir Francis Drake, who loſt a whole day, and ſo did all their company, before their return for England: ſo the Dutch in their Weſtern Diſcoveries, by reaſon of the varation of Longitudes and Latitudes, they had loſt a day before they returned; which they had never been informed in, but by the help of tradition: which ſhews that Nature could not inſtruct the Gentiles in the knowledge of a ſeventh day. Now theſe and the like caſes puts an abſolute neceſſity upon the world to be ignorant of this Law; therefore it cannot be moral.
The ſecond Argument which I urge to prove that the ſeventh day ſabbath is not in force to the believing Gentiles, is, Becauſe they are not commanded by Moſes Law to keep the ſeventh day ſabbath.
My Reaſons are, firſt, becauſe this Law was not given to any Nation but Iſrael: Pſalm 147.19, 20. Rom. 2.14. the Gentiles had not the Law, &c
Secondly, if Moſes Law be in force, then the puniſhment due to the breach of the ſeventh day ſabbath is in force; which was, That the Congregation ſhould ſtone the Oftender to death, Num. 15.35. which I have ſhewn in the forementioned Diſputations cannot reaſonably be imagined to conſiſt with Goſpel-liberty.
Thirdly, if Moſes Law be in force to require any thing of the Gentiles that is not expreſly and particularly required of them by Chriſt or his Apoſtles, then we may, by the Argument of Moſes Law, take a liberty to innovate what Judaical Ceremonies we ſhall at any time have a mind unto.
Argum. III I come now to the laſt Argument, viz. That the Gentiles are not required by Chriſt to keep the ſeventh day ſabbath.
Firſt, becauſe he hath not expreſly required any ſuch thing in all the New Teſtament, nor have any of his Apoſtles to whom he delegated a power to preach the Laws of the New Teſtament, ever declared any ſuch thing.
But ſecondly, the Apoſtle tells us, That the ſabbath was a ſhadow of good things to come, Col. 2.16, 27. Which muſt needs be underſtood of ſabbath days, as our Tranſlators have rendered it:
Firſt, where-ever the word ſabbaths is otherwiſe underſtood, the Holy Ghoſt, for the help of our underſtanding, adds either that it is a ſabbath for the LAND, when he means yearly ſabbaths; or elſe if they were feſtival ſabbaths, he refers us to the Feaſts which-ought to be ſo ſanctified.
But ſecondly, where-ever ſabbath is joyned with new moons and feaſts, there it is always underſtood of the ſabbath days, becauſe all their other ſabbaths were included in their feaſts, except the ſeventh day ſabbath: See for this purpoſe Exod. 34.18, 19, 20, 21, 22, 23. Lev. 23.3, 4. Ezek. 45.17. and 2 Chron. 8.13.
Thirdly, the ſabbath day was called a ſigne by Moſes, Exod. 31.17.
Again, my third Reaſon why Chriſt hath not commanded the believing Gentiles to keep the ſeventh day ſabbath, is, Becauſe the Apoſtle calls all the times that the Jews obſerved in the Law, weak and beggerly elements, among which the ſeventh day ſabbath was accounted: ſee Gal. 4.9, 10, 11. Now the Jews days were their weekly Sabbaths, their moneths were their new Moons, Numb. 28.11. Num. 10.10. 2 Chron. 8.13. Exod. 23.12. their times were three in the years, Exod. 23.14, 15. Deut. 16. from the firſt to the fourth was the feaſt of the Paſſover; from the ninth verſe to the thirteenth is mention made of the feaſt of harveſt, or feaſt of weeks; and from the thirteenth verſe to the 26, you may read of the feaſt of boothes or tabernacles; which were their times that they obſerved: Then they obſerved years, which ſhews that this was ſpoken of the Jews ſince, as Tacitus faith, No Nation waſted whole years as the Jews did: and that they were by the Law to keep years as well as days, and moneths and times, appears by the text, Lev. 25. where every ſeſeventh year, and every year of Jubilee, was commanded to be obſerved. Now if they had no time which they obſerved, but days, moneths, times and years, and all theſe were weak and beggerly Rudiments, then it plainly appears that their ſeventh day ſabbaths are weak and beggerly. This reaſon remains good, till ſome body ſhall ſhew me that the ſeventh day ſabbath was not included in theſe words, days, moneths, times and years.
My laſt R…aſon why Chriſt never commánded the gentiles to …ſerve the ſeventh day ſabbath, is becauſe the Apoſtle gives a toleration to the Chriſtians to keep every day, as they are perſwaded in their own minds, either to eſteem one day above another, or every day alike, Rom. 14.5. which liberty he could not have given them, if Chriſt had confirmed the Law of Moſes to the beleeving Gentiles. But this Argument did meet with two Objections; the one was, that this could not be underſtood of every day according to the letter of the Text; becauſe the Apoſtle gives a toleration to eat all things, and yet the Holy Ghoſt, Act. 15. forbiddeth the eating of blood, and things ſtrangled, &c.
In like manner (ſay they) muſt we reſtrain the words every day, to be underſtood of every day but the ſabbath.
To which I anſwer, that the Holy Ghoſt hath put a reſtriction upon the word every thing; but neither Chriſt, the Holy Ghoſt, nor the Apoſtle hath put a reſtriction upon this word every day: therefore no mortal man ought to take that liberty to reſtrain the words of a Text, when the Holy Spirit doth not reſtrain them.
The ſecond thing Objected againſt this Argument, from Rom. 14. is this, (viz.) That if we are at liberty, and under no reſtraint, but may keep every day alike, then there is no reaſon to obſerve any day.
The anſwer to this Objection maketh way for the laſt thing intended, which is to ſhew, that though Chriſt hath ſet us at liberty from thoſe Moſaical Inſtitutions for the obſervation of days, and hath made all days alike in reſpect of any Moſaical ſanctity; yet it doth not therefore follow, that we may ſpend every day to the ſervice of the fleſh, and chuſe whether we will ſet apart any time to the ſervice of God, as I have already hinted, page 90.
For firſt, God hath freed us from that place of worſhip by the death of Chriſt, unto which both Jews and Proſelytes were enjoyned to come up to worſhip, which was in the Temple at Jeruſalem: and now Chriſt hath made every place alike, in that one place hath no more Legal or Moſaical ſanct…ty then another; doth it therefore follow, that Chriſtians may abuſe this liberty, and chuſe whether they will meet to worſhip God in any place or no? No more doth it follow, that becauſe Chriſt hath made all days alike in reſpect of any Moſaical ſanctity, that therefore we may chuſe whether we will keep any day at all.
Again, ſecondly, Chriſt hath ſet us free from thoſe Moſaical Laws which God made for the maintenance of the Levitical Prieſthood and Legal Miniſtry, and hath not injoyned us how much or how little the Miniſters of the Goſpel ſhould be allowed; doth it therefore follow, that we may chuſe whether we will allow them any thing or nothing? In like manner, it doth not follow, becauſe Chriſt hath taken away the Moſaical inſtitution for the obſervation of days, that therefore we may chuſe whether we will obſerve any day, or any time for the worſhip and ſervice of God.
But to this it is objected, That though Chriſt hath taken away that kind of maintenance, yet he hath ordained, that they which preach the Goſpel, ſhould live of the Goſpel, 1 Cor. 9.1.
I anſwer in like manner, that though he hath taken away thoſe Moſaical obſervations of days and times, yet we are under a command to obſerve A time to worſhip, as well as A maintenance for Miniſters: my Reaſons are, firſt, becauſe the light of Nature hath taught all people to ſet apart ſome time to worſhip and ſerve their God: for if the light of Nature doth injoyn men to worſhip, it doth alſo injoyn them to obſerve ſome time in which they ought to worſhip. After this manner the Apoſtle argueth in the forecited Scripture, for the maintenance of the Goſpel-Miniſtery; ſhewing that the light of Nature teacheth, That they which plant a vineyard ought to eat of the fruit thereof; and that they which plow, ſhould plow in hope, to be pa…takers of their hope: the like reaſon (if not much greater) he urgeth, why they that ſow ſpiritual things, ſhould partake of temporal things: ſo that though God hath freed us from that maintenance of Miniſters, and that place of worſhip that was commanded in the Law, yet there remains a moral obligation upon us to obſerve ſome place to worſhip God in, and alſo to provide a competent maintenance for thoſe that adminiſter ſpiritual things unto us. In like manner there remains a Moral obligation upon us to obſerve A time to worſhip God, though we are freed from all thoſe days and times that the Law of Moſes commanded his Diſciples to obſerve.
But 2. This doth not only appear from the light of Nature, but from the Scriptures alſo, which command, That we ſhould not forſake the aſſembling of our ſelves together, as the manner of ſome is, Heb. 10.25. Now if we muſt frequent the Aſſemblies of Gods people, then we muſt obſerve A time to worſhip, or elſe we cannot obſerve the duty that is here injoyned; for, if we may chuſe whether we will obſerve any time of worſhip (as the Objection vainly ſuppoſeth) then we cannot perform this duty: of frequenting the Aſſemblies of the Saints, which appears was a duty not only commanded, but practiſed in the New Teſtament, Jam. 2.2. Act. 11.26. 1 Cor. 11.20. 1 Cor. 14.23. in all which Texts we are informed of the whole Churches meeting together in one place, according as they were required; which they could not have done, had they not agreed upon the place where, and a time when to meet together: ſo that if Chriſtians muſt meet together to worſhip God, they muſt alſo obſerve a time in order thereunto.
And as I have ſhewn that A time and place ought to be obſerved for Gods worſhip; I ſhall in the laſt place ſhew, that the firſt day of the week ought rather to be obſerved then any other day; and that, becauſe the Churches of Chriſt have injoyned us to obſerve that time for publick worſhip, therfore that time ought rather to be obſerved then another; for we are bound to hear the Church of Chriſt in all things that ſhe commands us to obſerve, provided, that the Church doth command nothing contrary to the commands of Chriſt: now that the Church doth not command any thing contrary & the commands of Chriſt, in commanding us to obſerve the firſt day of the week, appears, becauſe Chriſt hath not left us any one day or time in charge, rather then another; no more then he hath left any place of worſhip in charge, rather then another: and therefore the Church doth do nothing derogatory to the mind of Chriſt, in appointing a time of worſhip, no more then ſhe doth in appointing a place of worſhip: and that Chriſt hath not left us a command to obſerve one day rather then another, appears by that forecited text Rom. 14. & therefore in all caſes Chriſt hath given power to his Church to make laws, as appears, in that he hath given them power to appoint the place where the Church ſhould aſſemble: would it not then be ſinful for any ſmall inconſiderable number of the Church to appoint another place to meet in, contrary to that which the whole church to which they are related have agreed to, and choſen to meet in? Even ſo in like manner will the Lord judge thoſe men guilty of Schiſm that ſhall rent from the Churches to which they are related, for no other cauſe but that they may keep a day in oppoſition to that day appointed by the Church for the exerciſe of Religion. Now unleſs theſe men can prove by expreſs text that Chriſt hath given us a command to obſerve the ſeventh day ſabbath; how will they eſcape the ſentence of refuſing to hear the Church, and that other ſentence of making diviſions contrary to the Doctrine which they have received? For in this caſe I ſhall appeal to the Conſciences of all thoſe men that keep the ſeventh day ſabbath, whether or no, if they ſhould agree upon a certain place to worſhip god, in yet if after this agreement ſome few of the Church ſhould at the ſame time in which their Church is aſſembled, refuſe to come to them, and meet in another place, where they liſt themſelves, would they not judge thoſe men guilty of ſchiſm and diſorder? now by what Law can they do it (ſince Chriſt hath appoint…d no particular place of meeting) but by the forementioned law, that the Church ought to be heard in all lawful thing, and therefore no private perſons ought to contend againſt the Commands of the Church, when ſhe commands nothing contrary to ſound Doctrine? Now then, ſince a time to worſhip is to be obſerved, we remain bound in conſcience to obſerve that day which the Church of Chriſt commands us to obſerve, which is the firſt day of the week, till any body can ſhew us where Chriſt hath commanded another day: How then will thoſe men excuſe themſelves from rending and tearing the body of Chriſt aſunder, tht rent from the Churches whereunto they were formerly related, for no other reaſon, but for that the Church obſerveth the firſt day of the week, and refuſeth to obſerve the Moſaical or Jewiſh ſeventh day ſabbath? Let me therefore from what hath been ſaid, beſeeoh all that love the Lord Jeſus Chriſt in ſincerity, to tender the peace of the Church, and prefer the peace and proſperity thereof above their chief joy; and rather let their tongue cleave to the roof of their mouth, and their right hand forget its cunning, rather then let their hearts forget the peace and proſperity of the Church, whom Chriſt hath purchaſed with his own bloud; and let not theſe Diſputations about a ſabbath day, eat out of our memories the great ſabbath of the Lord that is approaching, in which every one that keeps Faith and a good Conſcience ſhall reſt with Chriſt from all their Labourings and Sufferings in this World, as GOD did from his Labour when he made the World. Oh then! let us all labour and ſtrive to enter into that reſt into which Chriſt is entred; and let us take heed that while we are labouring to enter into that ſeventh day reſt with the unbeleeving Jews, that together with them we fall not into the ſame example of unbeleef, in denying Jeſus Chriſt to be our only Lord and Saviour: into which unbeleef and diſobedience many have ſtumbled and fallen in theſe days, who while they have been labouring to intangle others with the … wiſh yoke of bondage, have fallen from the Grace of the …oſpel of Jeſus Chriſt.
Thus having with all ſincerity and plainneſs, as in the ſight of God, anſwered thoſe Reaſons that are alleadged for the ſeventh day ſabbath, and urged thoſe Reaſons why I am perſwaded beleevers are not to obſerve it, together with my Reaſons why I beleeve we ought to obſerve the firſt day of the week; I ſhall leave the whole to the bleſſing of Almighty God, deſiring that what is here offered according to the mind of God, that God may have the glory; and whatever hath fallen from my tongue in diſputing, or my pen in writing this controverſie, that ſavors of the fleſh or humane frailty, I hope the Father of mercies will pardon it, and ſo I hope will every Chriſtian Reader into whoſe hands this ſhall fall: which is all that is deſired from him, who is,
Thy Friend in the Truth, JER. IVES.
FINIS.
ERRATA.
Reader,
SOme few Faults have eſcaped, which thou art deſired to Correct with thy Pen.
IN the Epiſtle, page 8 line 21. for aeman, read a man. Epiſt. pag. 11. l. 16. for wrandrings r. wandrings. Epiſt p. 12. l. 10. for hold r. holding.
In pag. 27. l. 8. for Jer. 35, 36. r. ver. 35, 36. in p. 28. l. 22. for two cauſes, r. two clauſes. p. 63. l. 24. for poople, r. people. p. 78. line 12 for ſeventh-ſabbath r. ſeventh-day ſabbath. p. 81. for Commadments, r. Commandments. p. 90. l. 6. for no other, r. any other. p. 136. l. 1. for 156. r. 133.
End of the text · Jeremiah Ives, Saturday No Sabbath (1659)