The Practical Sabbatarian, Chapter 42

The Practical Sabbatarian · Chapter 42

p. 486CHAP. XLII. An expoſtulation with Enthuſiaſtick perſons, who cry down the Sabbath, under the ſpecious pretence that every day is a Chriſtians Sabbath.

IT hath been the lot of the Chriſtian Sabbath in all ages of the Church, even from the very Reſurrection of Chriſt, and the firſt dawnings of the Goſpel, to run the gantlet, and to endure the laſhes of virulent and impetuous adverſaries. Ebionitae Sabbatum diei dominicae pari obſervantiâ celebrandum adjungebant. Euſeb. l. 3. c. 21.Preſently after the Apoſtles, the Ebionites vented their malice againſt it, and did proclaim to the world that the Jewiſh Sabbath was to be obſerved by all with great Reverence, nay with equal reſpect to the Chriſtian; both were to walk hand in hand with equal degree of honour and veneration, as Euſebius that Eccleſiaſtical Hiſtorian of Renown informs us at large. Others there were, who treading in the ſteps of former Hereticks, aſſerted the Jewiſh Sabbath to deſerve as rich a Crown as the Chriſtian, and to be celebrated with as much care and obſervation: And theſe are mentioned by Clemens Roman. Epiſc. l. Conſtit. Apoſtol. 2. c. 63. &c. 7. &c. 24.Clemens Romanus in his ſecond book of Apoſtolical Conſtitutions. But againſt theſe, the venerable Council of Laodicea paſſed ſentence, in deteſtation of the errour, as may be ſeen in the Canons of that Council. But it is no wonder if thoſe who deny the Divinity of Chriſts Perſon, as the Ebionites S…n. Laodic. Can. 29.did, will likewiſe take away the honour of his day, and bring in an obſolete Feſtival to ſtrip it of a moiety of its glory and obſervance; whenas two Suns may as well become the firmament, as two Sabbaths the Church.

In the groſſer times of Popery, Gods day lay under ſome Chatec. Rom. part 3. in tertium praecept. Catan. in Chat. Rom. fol. 234.eclipſe, as well as his truth; and then it was horribly defiled by ſtupendious idolatry, by Will-worſhip, Maſs-worſhip, Bread-worſhip, Saint-worſhip, Image-worſhip, and other p. 487Myſteries of Antichriſtian hypocriſie; then it was hard Caniſ. Chat. cap. 3. fol. 84.to find the gold of a Sabbath in the rubbiſh of ſuperſtition.

In theſe latter dayes our Chriſtian Sabbath (like Chriſt the Author of it) hath been Crucified between two thieves; Prophane perſons on the one hand, and Familiſtical ſpirits on the other; the former wounding it by groſſer abominations: How many in theſe latter ages have known no Temple but a Tavern, no Sanctuary but a Stews, no Chalice but a drinking Bowle, no Pſalm but an immodeſt Song, no Communion, but good fellowſhip, on Gods holy day? And indeed how much do theſe Sons of Belial cloud Gods bleſſed day with their deeds of infernal darkneſs?

But there is another generation riſen up in our preſent Inceſſimus diei dominicae everſores ſub praetextu libertatis Chriſtianae; ut bodie ſunt Anabaptiſtae. Prof. Leid.age, who ſub larvâ pietatis, under a pretence of religion, attempt to over-throw, and wholly to ſubvert the Lords day, and yet they are ſo paſſionate in their love to the Sabbath, that they would have every day a Sabbath. As he ſaid, would all the Lords people were Prophets, Numb. 11. 29. ſo theſe wiſh all the dayes of the week were Lords dayes. They think they give Chriſt too ſcant meaſure, to give him but one day in the week; they conceive our whole life ſhould be a continual Sabbath. And thus the Devil, according to his wonted cuſtome, turns himſelf into an Angel of light, that he 2 Cor. 11. 14.2 Cor 11:14may the more undiſcernedly deceive and beguile incautelous ſouls. But the work of this Chapter will be, to ferret this opinion out of all its lurking holes, and to ſhew that the feigned ſanctity of theſe pretenders, is only a vain pretence, Multitudo medi…orum interfecit Regem.for by a ſeeming multiplication of Sabbaths, they annihilate the true Sabbath, and thruſt it out of the world. And as it was once ſaid of the Graecian Emperour when he was ſick, that a multitude of Phyſicians killed the King: So a multitude of pretended Sabbaths, will deſtroy the true one, which Ignatius calls the Queen of dayes.foreign.

There is ſome difference among Divines, upon whom to father this demure fancy, this feavouriſh zeal, which runs over into all kind of abſurdity. The learned Profeſſors of Leyden, affix this opinion upon the Anabaptiſts, and in downright p. 488terms, call them the over-throwers of the Lords day, notwithſtanding, with guilty Adam, they run among the trees to hide themſelves from the charge of the truth, and think to take ſanctuary in the notion of Chriſtian liberty. Dr. Twiſſe (that mirrour of learning) layes the brat at the door of Swenkfeldus, as if he firſt gave new life to this old errour, and received it by a large ſtride from Manes, the father of the Manichees, who threw this wild fire up and down in the Primitive Church; againſt whom holy Auguſtine planted his batteries with glorious ſucceſs: Yet the Reverend Twiſſe will not exempt the Anabaptiſts from their ſhare in the propagation of this peſtilential errour. Walaeus, one of the Leyden Profeſſors tells us, that the Anabaptiſts turn the fourth The Manichees of old made all days equally holy, under the Goſpel. Mr. Shep.Commandment into a meer Ceremony, and ſo that Sun being ſet, we are left in the dark, and ſo know no diſtinction of dayes; and he aſſures us, that the Socinians are brethren in this iniquity. The learned Rivet, another of the Leyden Profeſſors, in his tract upon the Decalogue gives in his free ſuffrage to the judgement of his Collegue Walaeus. The Familiſts likewiſe have ſet to their ſhoulder to carry on this work of Satan, to level all dayes, and ſo depoſe the Lords day Merè ceremoniale eſſe quartum preceptum, ac proinde per adventum Chriſti planè abolitum bodiè ferè ſentiunt Anabaptiſtae. Wal.from its juſt royalty and honour. Theſe brain-ſick perſons, who delight to call themſelves the family of love, have willingly drowned the Sabbath in the deluge of all other dayes: But let it be the ſhame of all theſe Sects, to make all dayes equall, and equally to be regarded; for ſo inſtead of Chriſtian liberty, there is brought into the Church an Heatheniſh licentiouſneſs: Nay, the Heathen… had alwayes their ſet and ſolemn dayes, nay weekly, nay ſome of them the ſeventh day in imitation of, or alluſion to the Sabbath, which firſt was fixed on that day: and at this day, the barbarous Turks have their weekly feſtival every Friday, the firſt day of Quid eſt haec opinio, niſi barbarie… petulantia? Chemnit. in Exam. Concil. Trident.Mahomets Kingdome, when he fled from Mecca to Jethrib, and thenceforth conſtituted that day, the firſt day of their week, and of their year. Chemnitius calls this levelling errour, rude impudency, and barbarous folly. Nay, it is the very dregs of ignorance, not to obſerve that day with all due ſolemnity, which hath ſo long been kept by the univerſal p. 489Church of God. Againſt theſe Familiſts and Libertines, many of our modern Divines have drawn up the battel, wherein Truth hath gained a triumphant Victory: But theſe ſpiritual levellers, who make all dayes alike, (and would they not make all Eſtates alike?) and give no preheminence to the Lords day, have ſome paper forts to fly unto, to prevent a rout, which are partly built upon pretended reaſon, and partly upon miſtaken Scripture, I ſhall give them the full ſcope of their own defence, and eaſily ſhew the vanity of their pleas and allegations.

1They alledge for themſelves, that the fourth Commandment is meerly ceremonial, and ceremonies are only for a Ceremonia foreign. Biſhop Andr.time, they include decay in their very name; and expired ceremonies are no obligations upon us, to obedience or obſervance.

11. To this it may be replyed, That no reaſon can be aſſigned, why the reſt of the decalogue ſhould not follow, and Quartum praeceptum eſt pars Decalogi, in quo nihil merè ceremoniale praecipitur, quum lex Decalogi eſt lex morilis, et aeterna, duabus tabulis à deo inſcripta, et decem verba non novem tantùm amplecti aſſeritur. Wal.the other Nine Commandments breath out their laſt with the Fourth; and ſo the hedge of Gods Ten Words being broken down, we may leap over into any ſin; for the Apoſtle avers, That where there is no Law, there is no tranſgreſſion, Rom. 4. 15. Sin is the tranſgreſſion of the Law, as another Apoſtle affirms, 1 John 3. 4. And the Law being expired and diſanull'd, the tranſgreſſion ceaſeth; So we may covet our neighbours wife without immodeſty, the law againſt it being out of date and caſſated; and what a gap would this open to all licentiouſneſs? How would this turn the world into a Stews and a Brothel houſe? For as Walaeus rightly argues. The fourth Commandment is part of the Decalogue, one of Gods ten words, in which nothing meerly ceremonial is commanded, ſeeing the Law of the Decalogue is moral and eternal, written in two Tables by God Exod. 34 28.Exod 34:28himſelf, Deut. 10. 4. and is called Gods ten words, Deut. 4. 13. not his nine words, to intimate the indiviſible Exod. 19. 16.Exod 19:16union between the fourth, and the reſt of the Commandments. Exod. 31. 16.Exod 31:16Conſidering likewiſe it is a Commandment partaking Levit. 19 3.Lev 19:3of the ſame priviledges with the reſt:

1. It was delivered with the ſame admirable Majeſty.

p. 4902. It was written with the ſame finger of God.Levit. 23. 3. Exod. 31. 13. Jam. 2. 10.Lev 23:3Exod 31:13Jas 2:10

3. It was preſſed with the ſame, if not greater ſeverity, with the reſt.

4. It was laid up in the ſame Ark with the other Nine; Quod pronunciatum Apoſtolus, Chriſtianis ad quod ſcribit, applicat, cujus veritas conſtare nequit, niſi & illud ſub N. T. de quorti Praecepti tranſgreſſione locum habet; alioquin en…m, ſi in hoc praecepto nihil morale ſit, qui illud non ſervarit, is non eſſet reus violatae ligis, ſed potius legis ejus rectus obſervator, et Chriſtianae libertatis rectus aſſertor. Wal.and therefore we may fairly conclude, that the ſame caſualty which befalls the fourth, moſt inevitably overtake the other nine Commandments. This likewiſe is demonſtrated by our Saviours aſſertion, Mat. 22. 37. in his preſſing love to God and our Neighbour, as the ſum and ſcope of the law, which ſum is moral and perpetual, and includes the fourth as well as the other Commandments, for how can we love God, and not keep his day? And we may likewiſe take notice, that the total ſum alwayes takes in every particular figure. The learned Walaeus very well obſerves from that text of the Apoſtle James, Jam. 2. 10. For whoſoever ſhall keep the whole Law, and yet offend in one point, is guilty of all. I ſay, this learned man obſerves, this injunction of the Apoſtle James could carry no weight with it, and bear no ſtreſs, if the keeping of the Sabbath by force of the fourth Commandment, as well as the obſerving of the other nine Commandments, was not neceſſary; for then Chriſtians might break this Commandment, and be innocent, nay, rather be obſervers of Gods will, and faithfull aſſertors of Chriſtian liberty; for that Commandment which now is not moral, the breach of it is no violation of any Law, and ſo no offence: but who can ſee, how the fourth Commandment ſlips out of the reſt of the Law, how comes this Pearl to drop from the Chain, that this Precept ſhould not require our conformity, as well as the other Commands of the immutable Decalogue? And how can the whole Law, 2 Sam. 10. be obſerved, if ſo important a Command, as the fourth is, be left to our liberty to break and violate? And I may here reaſſume the forementioned Text, Jam. 2. 10. how ſolicitous and carefull ſhould we be to keep the fourth Commandment, which is ſo conſiderable apart of the whole Law; for offending in this one point, we ſhall wrap up our ſelves in the guilt of the whole Decalogue, and ſin againſt the dignity and authority of the whole Law, we ſhall be lyable to the ſame puniſhment, p. 491as if we had ſcratched every Commandement. This ſolemn text of Scripture might over-awe our hearts to a holy Violet homo totam legem, et ſi non totum legis. Accipienda ſunt decem praecepta, non disjunctim, ſed conjunctim, et completivè, tanquam una lex abſoluta, Juſtitiae, et ſanctitatis regula. Dr. M.obedience to the Commandment of the Sabbath. It is a notable obſervation of a learned Man: The precepts of God are not to be taken disjoyntly, but conjoyntly, not ſeverally, but altogether, as they make one entire Law, and rule of Righteouſneſs; the contempt reflecting upon the whole law, when it is wilfully violated in any part. A grave and worthy ſpeech. The Decalogue is a body, he who injurieth any one member, wrongeth the whole body; he who ſlights any one Commandment, ſuppoſe the fourth, ſheds a diſhonour upon the two Tables.

Beſides, there are many things in the fourth Commanment, which loudly proclaim its continuance, and ſtanding morality. The working ſix dayes, which is the indulgence of the command, ſpeaketh it m…ſt juſt and equitable, that we Juſtiſſimum eſt et aequiſſimun, ei cujus toti ſumus, unum diem è ſeptem co…ſecrare, ſex alios noſtris laboribus conceſſit, …ùm tamen po…uiſſet jure ſuo, &c. Riv.ſhould conſecrate one, (viz.) that day which remains to the ſervice of God; and there is nothing more agreeable to natural reaſon and juſtice, as Rivet ſpeaks; and therefore to lay all dayes open, to follow the byaſs and ſway of our wills, is moſt fantaſtick and irreligious, and ſpeaks the Aſſertours of ſuch an opinion, an irregular Sect, and ſalt which hath loſt its ſavour, as a holy man calls them. And that rule of Zanchy is moſt obſervable and authentical, It is a moſt wretched and wicked thing to aſſert, there are no dayes ſet apart for the more ſpecial worſhip of God, and to deſpiſe thoſe Imptum eſt, et iniquum, aut nullos eſſe dies divino cultui dedicatos aſſerere, aut eos qui ſunt, contemnere. Zanch.which are ſet apart to the ſame intent. Nor can the ſanctification of the Sabbath be ceremonial, or vaniſhing; for Prayer is as needfull for us, as the Jews; and ſo hearing of the Word, receiving of the Sacrament, and thoſe Ordinances which fill up the Sabbath. Moreover, reſt and refreſhing for our ſelves and families, for our Servants and Cattle, is as well accommodated to the weakneſs of the fleſh in the times of the Goſpel, as in the times of the Law. To all which may be added, that the great end of the fourth Opus creationis e…t opus ſtupendum, immò foreign.Commandement, viz. the ſerious conſideration of the great and ſtupendous works of the Creation, and ſo to be led to admire the Creatour, the great Workmaſter of this admirable p. 492ſtructure of the World, is no way unbecoming Chriſtians, Ratio praecepti quarti eſt, quia ſex diebus deus fecit caelum, et terram, & die ſeptimo requievit, jam regula eſt, ratio immutabilis facit praeceptum immutabile, & ratio hujus praecepti nunquam tranſitura eſt, praeceptum ergo in perpetuum durabit. Dr. Andr. Epiſ. Winton.nor heterogeneous to their vivid and holy ſpeculations, which are onelyonly heightned to us, by an additional argument, of the mellifluous work of mans Redemption: But to draw out the Anſwer no further; It is moſt remarkable, and to be noted with an Higgaion Selah, that in the 31 of Exod. 14. God preſently after the exhibition of the Decalogue, the whole body of the ten Commandements, ſingles out the fourth Commandement alone, and tells the Jewes, Ye ſhall keep the Sabbath therefore, for it is holy unto you; every one who defiles it, ſhall ſurely be put to death; for, whoſoever doth any work therein, that ſoul ſhall be cut off from amongſt his people: It is a Sabbath of Reſt, holy to the Lord, v. 15. The Children of Iſrael ſhall keep the Sabbath, they ſhall obſerve the Sabbath throughout their Generations for a perpetual Covenant, v. 16. How doth the Lord again & again preſs the keeping of the Sabbath, two or three times in one Verſe, and one Verſe after another, as if this was his darling Commandement, and he took the greateſt care of it, and did give it the primacy over all the other Precepts; And indeed, it is a golden chain which joynes the two tables, and if this claſp be broken, all falls aſunder. Nor can it poſſibly be demonſtrated, that this bleſſed Command for the Sabbath, dying & expiring, as a fading Ceremony, all the reſt muſt not neceſſarily be laid aſleep in a final abrogation: And therefore the Antinomians, Cowd. and Palm on the Sabbath, part the 2d, p. 51.and many of the Anabaptiſts, roundly caſt off the whole Decalogue, as nothing appertaining to, or concerning Chriſtians: ſo worthy Mr. Cawdrey, & Mr. Palmer obſerve. It is the obſervation of Rivet, that the obſervation of the Sabbath, is thrice ſolemnly mentioned in the Book of Exodus:

1. When it is reckoned among the Moral Lawes, Exod. 20. 8. and ſafely ſheltred among the reſt of the ten Commandements: S…n…iri denvò et commendari obſervationem Sabbati omnes vident, et j…m ter de Sabbato actum eſt. 1. In praecepto quarto. 2. In legibus illis politicis quae habentur in Exod. 23. 12. quod magiſtratus incumbit cura, prioris tobulae et …oſterioris, et hic ſeverè interdicit tranſgreſſores eos ſupplicio copitali addicens. Rivet.Exod 23:12and would be ſo ſtill, was it not worried out by the violence and abſurdities of brainſick Heretiques; And thus lodged, it is to be preſſed by the zeal of the Miniſter.

2. When it is reckoned among the Political Lawes, Exod. p. 49323. 12. And ſo the obſervation of it, is commended to the care of the Magiſtrate.

3. When it is ſingled out by its ſelf, and earneſtly urged by God, Exod. 31. 14, 15. as if his honour was more concerned in this Command, then in any other: and ſo it is propounded to the practice of every profeſſour of Religion to the end of the World; the Sabbath being ſtill a ſign between God and his People, even to all generations. To wind up all, It is no leſs, then an impeachment of divine Wiſdome, to think God would urge an expiring Ceremony with ſuch diverſity of reaſons, Exod. 20. 8. with ſuch variety of Arguments, and motives, Exod. 31. 15. with ſuch ſeverity of threats, Exod. 31. 16.

2Nor can the command for the Sabbath be ceremonial, becauſe it was ordained in Paradiſe, Gen. 2. 3. before Ceremonies had a being: For all ceremonies point at ſomething in the Idem etiam manifeſtum eſt, quòd ab initio creationis, cùm nullus locus fuit ceremoniis, ad Chriſtum Redemptorem ſpectantibus unusdies èſeptemcultui dei fuit conſecratus. Ameſ.Goſpel, as the Pole-ſtar turns to the North. Now Adam not being f…llen, there was no need of a Goſpel; Chriſt came into the world, to ſave that which was loſt, Mat. 8. 11. And in the ſtate of innocency nothing was loſt, there was not a freckle upon mans beauty, and therefore no ceremony could take place; And beſides, the Sabbath continued, when all ceremonies left their being, and Chriſt was come into the world. The Sun riſing, all ſtars diſappear. Now Chriſt diſcourſing with his Diſciples privately, Mat. 24. 3. Among other things, he adviſeth them to pray that their flight be not on the Sabbath day, Mat. 24. 20. which counſel related to ſad and dolorous times, Inſtitutionem Sabbati non eſſe ceremonialem, et temporalem, ex eo apparet, quod nihil habet proprium Judaeis, aut tempori coremonialis legis. Ames.which were to befall them when he was aſcended up to his Father; and yet we may obſerve a Sabbath in being, which evidently ſhews, that the Sabbath no way can be a ceremony, Chriſts coming in the fleſh chaſing away all ſuch evanid ſhaddows: I need not mention, that the Lords day ſpoken of, Rev. 1. 10. when John was in his Viſion, is by all concluded to be our Chriſtian Sabbath, the ſet weekly day of our ſolemn worſhip, and this was many yeares after Jeruſalem was in its aſhes. And it is acutely noted by Dr. Ames, that the obſervation of the Sabbath, hath nothing in it, more proper to the Jew, then to any other Naitno: for to worſhip p. 494God ſolemnly, and frequently, one day in the week, is Ratio naturalis dictat, conſentaneum eſſe, ut dei cultus frequentèr exerceat…r. Ameſ.moſt convenient for all Profeſſours of the true Religion, be they of what Nation they will, and therefore our own neceſſity dictates the profit of ſuch ſolemn, and ſet communion with God. Nay, it is a Principle familiar to the Heathens, who know no light, but that dim light of Nature, to appoint ſet times and ſolemn ſeaſons for the worſhip of their Idol gods: and therefore the Sabbath participates nothing of the nature of a Jewiſh ceremony.

2Thoſe who level all dayes, making them alike, and know no Chriſtian Sabbath, but the boſome of the Father, typified Saltmarſh's ſparkles of glory p. 265.in the ſeventh day of the firſt Creation, as ſome of theſe men are pleaſed to ſpeak, I ſay, they have another ſubterfuge for their wild opinion. And thus they argue, The Chriſtian liberty, whereby we may, where & when we liſt, worſhip and ſerve God, frees us, not onelyonly from the circumſtance of place, John 4. 21, 23. But alſo delivers us ftom being tied to any circumſtance of time: But as we may worſhip in what place we will, ſo likewiſe at what time we will, without the breach of any command. To which it may be replyed,

1That this liberty which is pretended, is no way authorized by Scripture: We find our Saviour ſpeaking of a Sabbath, after his aſcention to the Father, Mat. 24. 20. The Primâ Sabbati, poſt Sabbatum fuit dies dominica.Apoſtle & divers Chriſtians meet on the firſt day of the week for Goſpel Ordinances, as now the fixed Sabbath of the Chriſtians, Acts 20. 7. And Paul layes it as an injunction Oecumen.upon the Churches of Galatia and Corinth, to bring their collections on that day, for then the Chriſtian Aſſemblies met together for holy converſe with God, 1 Cor. 16. 1, 2. Dies dominica eſt prima hebdomadis feria, quâ dominus a mortuis reſurrexit, quae jam et tum Chriſtianis ſacra eſt, Apoſto…orum authoritate, congreſſibus eccleſiaſticis, in locum Sabbati judaici, dicata, …t videre eſt ex 1 Cor. 16. 1, 2. et Act. 20. 7. Eſt igitur dies dominicae ex traditione Apoſtolicâ vetus obſervatio: & Apoſtoli immediatâ dei inſpiratione, divinas litteras ſcribebant, et hanc feriam in ordinem Eccleſiaſticum deponebant. Hinc dominicae diei ſeriam, non modò Eccleſiae Chriſtianae ſacram fecerunt, ſed in Scripturam ſacram quo que retulerunt, et jam dies dominica eſt tenenda, quia non tenetur, praeter ſed juxta Scripturas. Par.1 Cor 16:11 Cor 16:2Acts 20:7And this day is called the Lords day, Revel. 1. 10. as being ſet apart for communion with the Lord. Now, if the Scriptures allow us not this liberty, it is inſolence and wantonneſſe to lay claim unto it. Chriſtian liberty muſt be bottomed on the word of Chriſt, or elſe, it is not liberty but licentiouſneſſe, the looſning of the r…ines, not the laying hold on our Priviledge.

To that which is cleared from Scripture, may be added p. 495the teſtimony of the Reverend Perkins, who writing on Revel. 1. 10. ſaith thus, The day which is here called the Lords day, among the Jews was the firſt day of the week, called ſometimes by us Sunday; It is called the Lords day for two reaſons:

1. Becauſe on this day Chriſt roſe from death to life, for Chriſt was buried on the evening of the Jews Sabbath, which is our Friday, and reſted in the grave, their whole Sabbath, which is our Saturday, and roſe the firſt day of the week early on the morning, which is our Sunday.

2. The firſt day of the week (according to the Jewes account) came inſtead of the Jewes Sabbath, and was ordained a day of Reſt for the times of the New Teſtament, and ſanctified for the ſolemn worſhip of the Lord, and for this cauſe eſpecially it is called the Lords day; the manifeſtation whereof (as ſome think) John chiefly intended in this title. And it is moſt conſonant to the tenour of the New Teſtament to hold, That Chriſt himſelf was the Author of the change of the Sabbath from the laſt, to the firſt day of the week, and my reaſons are theſe:

1. That which the Apoſtles delivered, and enjoyned in the Church, that they received from Chriſt, either by voice, or inſtinct, for they delivered nothing of their own head: But the Apoſtles delivered and enjoyned this Sabbath to the Church, to be kept a day of holy reſt to the Lord, as appeareth, 1 Cor. 16. 1, 2. where Paul ordained in the Churches of Galatia and Corinth, that the collection for the poor, ſhould be on the firſt day of the week; this he left not to the choyce of the Church, but appointed it by Authority Apoſtolical from Chriſt. Now the day of collecting for the poor (as appeareth in the Hiſtories of the Church) was on the Sabbath day, when the people were aſſembled for Gods ſervice. For this was the cuſtome of the Church for many yeares after Chriſt: Apoſtolicâ inſtitutione Collecta fieri ſolebat die dominico; ubi conveniebant fideles in eccleſiâ. Hinc patet Apoſtolorum tempore muta tum eſſe Sabbatum in diem dominicum.Firſt to have the Word preached, and the Sacraments adminiſtred, and then to gather for the poor. And for this cauſe in the writings of the Church, the Lords Supper is called a Sacrifice, an Oblation; Becauſe therewith was p. 496joyned the collection for the Poor, which was a ſpiritual Oblation, not to the Lord, but to the Church, for the relief of the Poor; and this collected relief was ſent to the poor Saints abroad.

2. The Apoſtles themſelves kept this day for the Sabbath of the New Teſtament, Acts 10. 27. And it cannot be proved, that they obſerved any other day for an holy Reſt unto the Lord after Chriſts aſcention, ſave onelyonly in one caſe, when they came into the Aſſemblies of the Jewes, who would keep no other, then their old Sabbath of the Law.

All this and more, that man of renown in the Churches of Chriſt, hath left upon record, to aſſert the Chriſtian Sabbath, as a ſet and ſtanding day for the ſolemn worſhip of God every week, till the ſecond coming of Chriſt. And therefore clamorouſly to plead a liberty to worſhip God, as where, ſo when we pleaſe, in Goſpel-times, is not onelyonly a contradiction to holy Writ, but it is likewiſe a giving the lye to the Teſtimony of the moſt approved Lights of the Church.

To be left to our ſelves to ſerve God when we pleaſe, and not to be tyed to any ſet day of ſolemn worſhip is not Chriſtian liberty, but unchriſtian miſery. This is our ſnare, not our priviledge: If we may ſerve God at any time, we will ſerve God at no time. Mans corrupt nature is not ſo accommodated Rom. 8 7.Rom 8:7to ſpiritual Ordinances, that it ſhould be often fledged with ſatisfaction and delight. The Jews who had a clear command for Sabbath obſervation, were weary of Quidam aſſer… …t omnes dies eſſe aequales, & quilibet dies eſt Sabbatum Chriſtianis; ſed hi dum Sabbatum multiplicant, annihilant; & multitudo feſtorum interficiet Sabbatum.their Sabbaths, and wiſhed them over, that they might ſet forth Wheat, Amos 8. 5. And yet this people was diſciplined by God himſelf, and carryed in his boſom, Numb. 11. 12. Shall men be left to themſelves to ſerve God when they pleaſe? when will the worldling ſhut up his ſhop, to be at leiſure for holy worſhip and communion? And when will Proud perſons leave conſulting the Glaſs in their Chamber, to conſult with the glaſs of Gods word? The covetous perſon will hardly ſpare time for ſolemn and divine ſervices, and to wait upon the worſhip of the Almighty. Voluptuous perſons will be p. 497lovers of pleaſure, more then lovers of God, 2 Tim. 3. 4. And thoſe who frequent the ſtews will ſeldom approach the Sanctuary. Truly to leave man to his own liberty to ſerve God, is only to give the reins to looſe nature, to range in the broad way which leads to deſtruction. We ſee experimentally, that all Laws divine and humane which concern the Sabbath cannot ſhackle corrupt man, and keep him cloſe to a due obſervation of it: Some ſin it away in acts of groſs prophaneneſs, ſome trifle it away in fooliſh talk and recreations, ſome formalize it away in ſleeping at Ordinances, or neglecting family duties; and he who keeps it ſtrictly and purely is a Job 33. 23. De iis timendū qui omnes dies aequant, dum dies aequant, aequarent etiam & divitias, & dum arripiunt praeceptum è decalogo, opes arriperent e loculo.Job 33:23Profeſſor one of a thouſand. To take all obligations from conſcience that it may ſerve God when it pleaſeth, and not be tied to any ſet time, is to ſpur forward corrupt man to irreligion, who is too forward of himſelf. A grave man ſeriouſly aſſerts, Lay waſte the Sabbath, and lay waſte all Religion; that bleſſed day being the hedge to keep in Man to his duty, which being broken down, how ſhould we turn as wild beaſts of the forreſt! So that this ruinous opinion will eaſily prove the unhappy Parent of a thouſand ſouldeſtroying miſchiefs; it not being probable, that laying aſide Mic. 5. 8.Mic 5:8the Sabbath of the Lord, we ſhould lie under the ſmiles of the Lord of the Sabbath.

3It is true, that under the New Teſtament all places (in a fair ſenſe) are equally holy; but it doth not follow from hence that all times are ſo; and Walaeus ſtands ſtiffly to it, the Mat. 18. 20.Matt 18:20argument is invalid. For it is not eaſie or meet, but is very John 4. 21.John 4:21diſſonant from divine wiſdom, to appoint in his word all 1 Tim. 2. 8.1 Tim 2:8particular places where his people ſhould meet, their meetings Mat. 1. 11.Matt 1:11being to be in ſo many thouſand ſeveral Provinces and Nobis jam quoniam Chriſtus adveniens expiavit univerſam terram, Omnis locus eſt Oratorium. Aug.Countreys, in ſo many various ſituations; for ſo the variation would be endleſs, and ſo incongruous and uſeleſs to ſet them down in the word; but it is not ſo in reſpect of ſolemn time, or a ſolemn day for divine worſhip; for here in the Lord may eaſily appoint a particular day to be obſerved, according to the riſing and ſetting of the Sun proportionably throughout the whole world. And ſo the Church of God in all Ages have obſerved the ſame Precinct of time, viz. The p. 498Lords day for the ſolemn worſhip of the moſt high.

But theſe familiſtical ſpirits have not only their argumentative pleas, but they can bring Scripture too; as Satan will never want a text of Scripture to varniſh over an errour, and put a good face over an evil opinion; eſpecially ſince he fought a duel with Chriſt himſelf, by the dint of the ſword of the ſpirit, which is the word of God, Eph. 6. 17. And there are three texts of Scripture which they uſually urge for the Mat. 4. 3, 4, 5, 6, 7.Matt 4:3Matt 4:4Matt 4:5Matt 4:6Matt 4:7ſupport and confirmation of this wilde fancy; I ſhall examine them ſeverally, and ſee what ſtrength is in them.

Object. 1 The firſt text is, Rom. 14. 6. He that regardeth a day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he regardeth it not. This therefore argueth our Chriſtian liberty, in reſpecting all dayes alike, which are not diſcerned, but only by command of the Magiſtrate, ſay theſe familiſts; of the Church, ſay the Rhemiſts; but of neither Iſli homines abutuntur Scriptur is, et ab…iis concludunt, quod non eſt concludendum. Zanch.ſaith Mr. Fulk, but of the Commandment of God only; and ſo this place might be anſwered: But as Zanchy ſaith of theſe Enthuſiaſticks, They know how to abuſe Scripture. Anſw. 1 Therefore to ſhew the vanity of their Allegation, it is replyed, this Text ſpeaks of indifferent things, which may be obſerved or not obſerved, without ſin or impiety. Things adiaphorous and indifferent are properly the ſubjects to act our liberty in, they may be faſtned or looſned as we pleaſe, they are De adiaphoris hîc agit Apoſtolus, et intentio corum qui fuerunt imbelles fiebat ex…ſabilis. Par.only the garbs and modes of Religion, which may be left off without offence; the higheſt pretence to them is only decency, which is ſubject to a variety of opinion, to think it, or not think it ſo. Biſhop Davenant vehemently decries the neceſſity of holy dayes, ſome of theſe indifferent things, and ſaith, they are of a mutable nature; and as they are enjoyned, ſo they may be aboliſhed by humane Authority. Non eſt ſtatuendum eccleſiam Chriſtianam oliquâ neceſſitate aſtringi, ad immotam feſtorum dierum obſervationem, ſed ſtatuendum eſt dies hoſce humanâ authoritate conſtitutos, et eadem poſſe tolli, et mutari. Dav.But now to put the Lords day into the account of ſuch indifferencies, is an errour of the higheſt nature, putting an ecclipſe upon Chriſts Reſurrection, the glory of which is celebrated and commemorated every firſt day of the week, which the Apoſtle John calls Rev. 1. 10. the Lords day: Such an opinion would put droſs into this gold, and embaſe it with a ſinful allay. To ſuppoſe the obſervation of the Lords p. 499day a thing indifferent, what need then of the Apoſtolical practice to be our Preſident, the general obſervation of the Church to be our incentive, the Decrees of Councils and Conſtitutions of godly Princes to be our encouragement, the univerſal Tenent and conſent of Profeſſors in all ages down to this very day, without any heats of dividing diſputes, without diſguſts of ſeparating Sects, to be our enforcement to the holy keeping of it? Never was any thing indifferent ſo warmed in the boſom, and ſo warranted by the obedience of all Chriſtians in every Century; and beſides this, no man will deny but it is convenient, nay neceſſary, It is to be remembred, that the Apoſtle in this text, Rom. 14. 6. Speaketh only of things indifferent, not in their nature only, but alſo ſo left to us as in regard of their uſe. Eſnath. Parre.Rom 14:6(therefore not indifferent) that ſome particular day be ſet apart for ſolemn worſhip: For

1. Hereby our ſelves, our ſervants, our cattel have reſt, which is one end of the Sabbath.

2. Hereby faith and good manners are furthered, and we are built up by publick prayers, reading, and preaching of the word.

3. Hereby the love and joy of Chriſtians is increaſed, through the mutual beholding one of another, as Hierome obſerves.

4. Hereby the poor have opportunity to receive the Goſpel, other dayes being taken up in the works of their Callings, to get a mean livelihood, and a poor maintenance for themſelves and families.

5. Hereby the glorious Myſteries of God are opened and diſcovered to the people, and thoſe ineſtimable benefits we enjoy in and by Chriſt are unravelled to poor and precious Aug. ad Januar. Epiſt. 118. 119.ſouls. This Pearl of price, the Lord Jeſus, is principally ſhewn in its brightneſs and excellency on his own bleſſed day. How many beams and rayes of invaluable uſe ſhine forth from Sabbath obſervation! It is therefore no indifferent evil to reckon this day an indifferent thing.

2. The Apoſtle in this text ſpeaks of Ceremonial dayes, Hieron. Comment. in Epiſt ad Galat.which is evident by joyning theſe dayes with thoſe meats, which were Ceremonially clean or unclean. And it is readily acknowledged, that it was a weakneſs in ſome to think Aliàs ſc. Judaeus judicat diem, alium prae alio eſſe feſtum, et ſanctiorem, aliàs ſc. Gentilis alitèr ſentit. Hieron.themſelves bound to certain Ceremonial dayes, as well as to p. 500abſtain from certain Ceremonial meats. But will it hence follow, it is a part of our Chriſtian liberty to abandon all dayes as Ceremonial, and that it is a part of the weakneſs of Chriſtians to obſerve any day under the Goſpel. This hath not any face of reaſon for it from this Scripture, wherein the Apoſtle doubtleſs ſpeaketh of Ceremonial, not moral dayes, as our Chriſtian Sabbath moſt aſſuredly is. The ancient Fathers, as Origen, Ambroſe, Primaſius, Oecumenius, Anſelm, underſtand the Apoſtle to ſpeak of faſting Verum quia Apoſtolus praecedentibus, et ſequentibus agit de feſtis, … de delectu ciborum. Hinc melius hic dies non ad feſtos ſed ad dies jejunii referat. Chryſoſt. Jon. 4. 6.Jonah 4:6from meates on certain dayes, which were peculiar dayes of abſtinence; and Calvin, Bullinger, Beza, Olevian, Piſcator, Eraſmus, Lyra, nay the very Rhemiſts themſelves conſtrue this text of Jewiſh Ceremonial dayes, and of Ceremonial obſervances. This Scripture then being ſo underſtood, as it muſt be, it no way imports or includes the bleſſed Lords day practiced in the New Teſtament by Apoſtolical Authority. Thus the text urged to patronize this fond opinion, is like Jonah his gourd, which is ſoon withered, as to the intended purpoſe, for which it is alledged.

Object. 2 The ſecond text of Scripture, theſe fanatical Opinioniſts urge for their leveling fancy, is 2 Col. 16. 17. Let no man therefore judge you in meat or in drink, or in reſpect of an holy day, or of the New Moon, or of the Sabbath dayes, which are a ſhadow of things to come, but the body is Chriſt. To this text it may be replyed,

Anſw. 1. That the Apoſtle in this whole Chapter bends his diſcourſe either againſt the clamourous and reſtleſs Jews, who Conjunctio illativa ergo ſignificat haec inſerri a praecedentibus, praecipuè ex ver… 6. et 11. hujus capit…, et jam infert non eſſe audiendos judaizantes, qui …horum delectum, et dies feſtos à lege vetere praeſcriptos; et conſequentèr caeteras legis veteris ceremonias à Chriſtianis obſervandas eſſe docebant. Aug.were ſtill oppoſing the Doctrine of the Goſpel; or elſe againſt Judaizing Chriſtians, who were too much caught in the ſnare: And Auguſtine tells us, that the illative particle in the beginning of the text, therefore, refers to what was ſaid before in the Chapter, eſpecially in the 11. and 13. verſes, which relate to Jewiſh Circumciſion, and ſo he bends his plea againſt them. The Apoſtle here warns the Coloſſians to beware, as of the Gentiles Philoſophy, ver. 8. ſo of the Jewiſh Ceremonies in the text now under examination, ver. 16. Chryſoſtom tells us, ſome of theſe Judaizing perſons began to mince the matter, and to ſay, ſome of the Jewiſh p. 501Feaſts were to be obſerved, but others were to be laid aſide. Now here the Apoſtle prohibits the Coloſſians, to whom he writes, all participation of Jewiſh rites, either of their meats or their Feſtivals, whether their New Moons, or their Sabbaths. And now what are theſe obſervances to our Chriſtian Sabbath? What are theſe ſuperannuated and cancell'd Ceremonies which were aboliſhed by the coming of Chriſt, to our Lords day, which ſhall endure to Chriſt's ſecond Epiſt. 59.coming? Surely the Jews would never plead for our Eſt ſcopus hujus Epiſtolae ad Coloſſenſes agere contrà ſimonianos, et Judaizantes. Ambr. Anſel. Theod. Oecumen. Theoph.Sabbath; and therefore the Apoſtle gives the Coloſſians no caveat againſt it. This text therefore cannot in the leaſt refer to any Chriſtian obſervations.

2. All Interpreters underſtand this text of Jewiſh feſtivals, ſo fur as they were Ceremonials, Figures, and Shadows of things to come; and being aboliſhed by the coming of our Saviour, ought not to be obſerved any longer: And Sicut ab ſente imperatore imago ejus habet authoritatem, preſente veró non habet; Sic & haec ante adventum dominitempore ſuo fuerunt obſ… vanda, praeſente autem …arent authoritate. Ambr.this; the circumſtance of place, the manner of ſpeaking, the noting of the names of the dayes and times in the plural number, do abundantly confirm; and this is ſo clear, that Eraſmus, one, whoſe Religion was too much blended with Popery, a meer medium participationis, and Bellarmine that Champion of the Popes, the Rhemiſts, thoſe Secretaries of Rome, all concur in this interpretation, and roundly aver, that the Text ſpeaketh only of Jewiſh feſtivities; to which aſſent the ſtream of the Greek Fathers: But I ſhall cloſe this particular with a ſpeech of Zanchy. The Apoſtle, ſaith he, in this place doth not forbid that there ſhould be any certain dayes publickly ſolemnized in the Church, wherein the faithful might aſſemble to pray, and to receive the Sacraments Si ſolennes dies ad cultum dei non habebimus, praeſentiſſima impendet eccleſiae perturbatio et ruina. Calv. inſtit. l. 2. c. 8.together: For the Apoſtles themſelves and other godly perſons did uſually come together on the Lords day, and would that all things ſhould be done in order in the Church. Wherefore unleſs we would affirm, that the Apoſtle did contradict himſelf, it muſt be confeſſed, that the Apoſtle in this place of the Coloſſians did nothing leſs then preach, that no dayes ſhould be ſolemnly obſerved in the Church of Chriſt. And worthy Calvin adds, If we have no certain ſolemn dayes at all, preſent ruine and confuſion inevitably befalls the Church of Chriſt. p. 502Thus the univerſ… conſent of eminent men in all ages thus interpreting this text, wholly invalidates any tendency in it, to aſſert this looſe and wild opinion of levelling of dayes, or making every day a Chriſtian Sabbath. But

3. One gives a three-fold anſwer to this text, all moſt ſavoury and conſonant to the truth.

1. The Jews had other dayes ceremonial beſides Sabbaths, which the Jewiſh teachers ſtrongly urged, Gal. 5. 3. And there is no neceſſity of limiting the dayes mentioned in the Text to the ſeventh day Sabbath: When the Apoſtle condemns the obſervation of dayes, he doth not condemn the obſervation of all dayes, for then dayes of faſting and thankſgiving muſt be condemned, as well as reſting dayes under the New Teſtament, which yet none will grant or aſſert.

2. Suppoſe the weekly Sabbath be here comprehended under dayes, and that by Sabbaths be meant the weekly Sabbath, yet here cannot be meant the Chriſtian Sabbath, but the Jewiſh Sabbath, for the Apoſtle condemns that Sabbath, and thoſe Sabbath dayes which the Jewiſh Teachers pleaded for among the Coloſſians; now they could not plead Daven in Col.for our Chriſtian Sabbath, but they were ſtrong Proctors for the old ſeventh day Sabbath, which was the religion of Wal. in quartum praeceptum.their fore-fathers.

3. There is a double obſervation of dayes; 1. Moral. 2. Ceremonial. Now the Apoſtle in the text mentioned, ſpeaks againſt the ceremonial obſervation of dayes, that Phariſaical piece of counterfeit, but not againſt the Moral, For dayes of faſting are to be obſerved under the Goſpel: Our Saviour tells us, that his Diſciples, when he was withdrawn to Glory, ſhould faſt, and they had the greateſt meaſures of John 16. 7.John 16:7his ſpiritual preſence.Mat. 9. 15. 16.Matt 9:15Matt 9:16

Now we are to obſerve ſuch dayes with moral, not ceremonial obſervation, ſuch as the Jews had, in ſack-cloth, in aſhes, in tearing the hair, rending the garments, &c. and ſuch other ceremonial trappings: we are to rend our hearts, Joel 2. 12, 13.Joel 2:12Joel 2:13and cry mightily to the Lord upon thoſe dayes, which is the moral obſervance of them. So it is in reference to the p. 503Sabbath; no Sabbath under the Goſpel, is to be obſerved with Ceremonial or Phariſaical obſervation, with Jewiſh preparations and ſacrifices, and ſuch like formalities; but it doth not hence follow, that no Sabbath is to be obſerved under the Goſpel with moral obſervation, in hearing the Word, in receiving the Sacraments, in ſinging of Pſalms, &c. The Apoſtle therefore may not onelyonly hint the day, but the manner of obſervation, in his prohibiting the Coloſſians, their medling with obſolete dayes and feſtivals.

To add to all which hath been laid down; if any man ſhall put any holineſs in a day, which God doth not, and ſo think one day more holy then another, this is fond ſuperſtition, and this indeed is to obſerve dayes, and of this the Apoſtle ſeems to ſpeak, when he ſaith, ye obſerve dayes: But when the Lord ſhall put holineſs upon one day more then another, we then do not put any holineſs in the day, but God doth it; nor do we place any holineſs in one day more then another, but God placeth it firſt; And this is no obſervation of dayes, which the Apoſtle condemns, but it is the will of God, which we muſt be ſubject to.

Object. 3 The third text of Scripture, which is urged to favour this ſtrange notion, is, Gal. 4. 10. Ye obſerve dayes, and moneths, and times, and years, I am affraid of you, leaſt I have beſtowed on you labour in vain.

Anſw. Now to anſwer this third text of Scripture, ſubpaenaed in to ſerve a turn, but ſpeaking little to the purpoſe; It is replyed,Dies obſervatis, ſcil. Judaicos Dies uti Sabbata; menſes, uti Neomenias; tempora uti Paſcha, & Pentecoſten. Annos, ſeptimum remiſſionis & quinquageſſimum Jubilaei.

1. That if we conſult the context, we ſhall find the Apoſtle very angry with the Galathians, for leaving Chriſt the ſubſtance, and betaking themſelves, even in point of juſtification, to the carnal obſervation of Jewiſh ſhadows, which after Chriſts coming were to diſappear, which the Apoſtle in an holy heat calls beggarly rudiments; and he the rather terms them ſo, becauſe now they were antiquated, and out of date; but the Sabbath (I do not ſay the ſeventh day from the Creation) is no ſuch thing, but for the equity and ſubſtance of it, is ſtill of the ſame uſe as ever, (viz.) fit Hieron. Chryſoſtom, &c.for mans refreſhing, and Gods more ſolemn worſhip; nor is it, p. 504nor will be inſignificative, till we ſing a requiem to our ſouls in glory: and therefore by no means to be numbred with An ve…ò nullum eſt diſcrimen temporum obſervandum? Malè igitur agricolae tempora ſtate ſationis, et agriculturae obſerv…nt? Malè d…ſtinguimus dies menſes, et annos in Politiâ? Malè dominicum diem obſervamus in Eccleſiâ? Minimè: Apoſtolus non improbat diſcrimen temporum, quae deus ipſe ordinavit, nec dies feſtos in eccleſiâ, ordinis, & doctrinae gratiâ. Par. in Galat. Tertul. contrà Marcion. lib. 1. cap. 20.the obſervation of dayes, and moneths, and years, (ſeeing the Apoſtles obſerved the Lords day, weekly and ſabbatically, and not monethly or yearly) as were the Jewes Sabbaths, and holy dayes, which pertained to the bondage and ſervitude of weak and beggarly rudiments, of which the Apoſtle here only ſpeaks. And it was far from the Apoſtle to reckon any of the Ten Commandments, where the Sabbath is lodged, as a weak and beggarly rudiment, and ſo let it be abhorred of all Chriſtian hearts. The Moral Law, the Apoſtle James calls a Royal Law, Jam. 2. 8. ſo far is it, or any Commandment of it, from being beggarly and pedantick.

But to anſwer the Text fully and ſuccinctly. All interpreters, both Proteſtant and Popiſh, interpret theſe times mentioned in the text, of Jewiſh times; the ſeveral feſtivals of the Jewiſh Church being couched under one of the terms in this text of Scripture. By dayes we muſt underſtand their Sabbaths; by months, their New moons, by times, their four feaſts in the year.

1. Their Paſsover, which was the feaſt of the ſpring, Exod. 12. 2, 18. which was celebrated in the month Nyſan, anſwering to our March.

2. Their Pentecoſt, which was the feaſt of the ſummer, Acts 2. 1. which was celebrated in the month Sivan, either in the latter end of May, or the beginning of June.Feſta Chriſtianorum hic non damnantur, nam ſic et dies dominicus damnatur, quem tamen et ipſi ſervant haeretici, ſed tantùm damnantur feſ…a Judaeorum quae a Chriſtia…is pulchrè diſtinguuntur. Alap.

3. Their feaſt of Expiation, Lev. 23. 27. which was celebrated in the month Tiſni, the feaſt of the Autumn, anſwering to our September. And

4. The feaſt of dedication, Joh. 10. 22. which was their winter feaſt, and was celebrated in the month Ciſlieu, which anſwers to our November. By years, which the Apoſtle mentions in the text, we muſt either underſtand the ſeventh year, which was the year of releaſe, when every creditour which lent any thing to his neighbour, releaſed that loan, and was not to exact it, Deut. 15. 2, 3. or elſe the fiftieth year, which was the year of jubilee. All theſe therefore p. 505being manifeſtly Jewiſh feaſts, they nothing appertain to Nota ſynechdochen per obſervantias dierum Apoſtolus intelligit omnes ceremonias legis veteris. Alap. in Gal.the Chriſtian Sabbath. It is very obſervable, that Alapide, a learned, though Jeſuitized Papiſt, and Paraeus, a learned and worthy Proteſtant, both agree in the very words commenting upon this text of Scripture, ſaying, That here, the obſervation of dayes, by a ſynechdoche of the part for the whole, is put for the whole body of Jewiſh Ceremonies; One particular branch for the whole maſs and kind of them. Thus Species una, pro toto genere ceremoniarum ponitur, obſervatio, ſcil. dierum.the interpretation of this text, is ſo clear and manifeſt for Jewiſh Feſtivals, that the moſt differing writers centre in the ſame expoſition, as the Jew and Gentile accord in the pleaſantneſs of the Suns light. And ſo theſe three texts of Scripture, which our deluded Opinioniſts ſuppoſed a threefold Par. in Gal.cord which could not quickly be broken, Eccleſ. 4. 12. Cuivi…, textus foreign conſideranti erit extra Controverſiam.are eaſily anſwered, and the cord untwiſted, and left to the judicious Reader to conſider, whether they are not the moſt impertinent allegations.

But further to diſcover, not onelyonly the weakneſs, but the wildneſs of this opinion, let us take notice,

1To make every day a Chriſtian Sabbath, is to contradict the wiſdom of God; for the wiſe God could have appointed Rom. 11. 33.Rom 11:33ſome part of every day to be kept holy, rather then one whole O alta divinitas! O profi… dos theſauros ſapientiae et ſcientiae dei! O abyſſalem et immenſam ſapientiam de…! Ambroſ.day together; but his unſearchable wiſdom ſaw this proportion of time on every day moſt unmeet, and in reſpect of mans many cumbers, which do too eaſily entangle his thoughts, and ſurprize his mind and affections, altogether unfitting for him: For within ſome ſmall piece of a day, he cannot ordinarily, nor ſo eaſily recover himſelf, and unlooſe himſelf from the world, to find the end of Sabbath ſervice, which is a moſt ſweet and full reſt in communion and holy converſe with God. But now, when a whole day is ſet apart for that ſacred purpoſe, man can better call off his thoughts from Dies Sabbati gratus eſt deo, prae aliis hebdomadae diebus. Rab. Kimchi. in Pſal. 92.Ps 92ſecular affairs, and compoſe himſelf for divine intercourſe, he can more conveniently dreſs his ſoul to meet with his beloved. But ſuppoſe man could prepare himſelf every day for this holy converſe with his Maker, yet Gods Name would loſe by it, if God ſhould not have the honour of a ſolemn day. Idols have their ſet dayes for their worſhippers to celebrate p. 506their honour in. And Kings have their birth dayes. Pharaoh had his birth day, Gen. 40. 20. And Herod had his birth day, Mark 6. 21. which was ſolemnized with great joy and feſtivals. And ſo Princes have their Coronation days, which are annually kept, with the higheſt obſervation. And is it not meet and juſt that Gods Name ſhould be magnified by us, Commonly, by ſetting apart ſome time every day, which we may well ſpare out of our employments and callings for God? and this doth honour him; but a day, a ſet, ſolemn day much more, when all Chriſtians in the whole world ſhall harmoniouſly and unanimouſly meet to worſhip Acts 19. 28.Acts 19:28and to honour the great Jehovah, and ſhall cry out, Great is the God of the Chriſtians. Set dayes of worſhip do reflect much honour upon God, as the ſtated Noon ſpeaks the elevation of the Sun.

2To keep every day a Sabbath, ſubverts the deſign of a Sabbath, which was to reſt after our worldly labours, and to ſet apart that reſt for the ſervice of the Lord. So the very words Sabbatum eſt ſanctum otium, cultui ſacro deputandum.of the fourth Commandement, Deut. 5. 14. And we have this reſt in imitation of Gods reſt. Now God did not reſt every day, but onelyonly the ſeventh: Nor did Chriſt riſe every Dominicus dies Chriſti reſurrectione declaratus eſt Chriſtianis, et ex illo coepit habere feſtivitatem ſuam.day, but onelyonly the firſt. That which put life into the old Sabbath, was Gods reſting one day; and that which authorizeth the Sabbath of the new Teſtament, is Chriſts riſing one day; it is ſtill one day, not many dayes: If God had reſted every day, where would have been the work of creation? And if Chriſt had been alwayes riſing from the bed of his grave, where would have been the work of Redemption? Aug. Epiſt. 119. cap. 13.Thus praecedaneous work uſhers in a Sabbaths Reſt; and ſo it muſt be ſtill: To reſt every day, plucks up the very foundation of a Sabbath, upon which it is built, and as Frederick Barbaroſſa did Millaine, ſowe it with ſalt.

3To keep every day a Sabbath daſheth upon many abſurdities, and ſuppoſeth impoſſibles. We muſt underſtand the definition of a Sabbath; It is a day of divine appointment. which muſt Hanc ob cauſam deus ſeptimo die ab omni opere quievit, ut & nos ab omni opere externo vac…ntes ipſi uni, & ſoli hoc die vacaremus. Idcirco & hunc diem benedixit, & ſanctificavit, (i. e.) in uſum ſuum ſeparavit, et elegit Oecol… p. in 4turn praecept. Tom. 3. Oper.be conſecrated wholly to the ſervice and worſhip of God. Now ſhould we do nothing every day, but attend the ſervice of God in ſpiritual duties and holy Ordinances, what would p. 507become of the Common-wealth, the Magiſtrate, the Maſter, the Subject, the Servant? How can the one rule, and the other obey? Who ſhall provide for our Families? whilſt we (worſe then Infidels) caſt off the care thereof?

1. This opinion overthrows all commerce, traffick, it plucks down all Empories and Cities of trade; or ſhall we continually fly from the Sanctuary to the Shop, from unlading our Souls in prayer, to unlade our goods from the Key or the Ship? Shall we hurry in Gods Ordinances, and ſuddenly ſtart from them to look after our Merchandiſe?

2. This opinion countermands all thoſe injunctions of God which were given before the Law. In the ſweat of thy brows thou ſhalt eat thy bread, Gen. 3. 19. And ſo likewiſe in the Law; Six dayes ſhalt thou labour, Exod. 20. 9. And after the Law, in the times of the Goſpel: We command them to work with quietneſs, and to eat their own bread, 2 Theſ. 3. 12. And if any would not work, neither ſhould he eat: So that this fancy drives men into the extremity of irreligion and Atheiſm.

3. This opinion takes away all diſtinction of our general and particular calling Chriſtians have not only their general calling, viz. To profeſs the name of Chriſt, that heavenly Calling, Deus vocavit nos vocatione ſanctâ, dum nos ab infidelitate, et peccatis, ad ſuum fidem, et ſanctitatem, vitam que ſanctam, et divinam Et hac vocatione ſpes Chriſtianorum acuitur cum Evangelio & pro Evangelio. pati.as the Apoſtle calls it, Heb. 3. 1. That hopeful Calling, Eph. 4. 4. That high Calling, Phil. 3. 14. That worthy Calling, 2 Theſ. 1. 11. That holy Calling, 2 Tim. 1. 9. Now beſides this Calling all Chriſtians lay claim to, particular Chriſtians have their particular Callings, their Trades, their Vocations, and ſeveral employments: Shall we then ſerve God, hear, pray, or receive Sacraments continually and without intermiſſion? Where would be the time for our Callings? Then we might as the Woman of Zareptah ſaid of her little Oil in the cruſe, and the little meal in the barrel, 1 Kings 17. 12. Even ſhut up our ſhops and die; our hands then ſhould not miniſter to our neceſſities, as the Apoſtle aſſures us his did, Acts 20. 34. This being true, Every day muſt be a Chriſtian Sabbath, then the Apoſtles muſt not mend their nets, Mark 1. 19. Nor Paul make his Tents, Acts 18. 3. This fond opinion ſubverts every p. 508trade, ties up every painful hand, breaks all working inſtruments, it ſilence the Lawyers tongue, and benums the Scholars brain, and withers the Plow-mans hand, and the Smith at the forge ſhall ſweat no more then the Prince on the Throne, and ſo the world ſhall have a writ of eaſe, to go down in a pleaſant dream to the ſilent grave.

4. This fancy puts God upon conſtant miracles, to rain down Manna for our daily ſupply, and again fetch water Exod. 16 35.Exod 16:35out of the rock, for we muſt not apply our ſelves to worldly Numb. 20. 8.Num 20:8labours, for that is inconſiſtent with a Sabbath, and every day (ſay theſe men) muſt be a Chriſtian Sabbath, which we know muſt be moſt ſtrict and ſerious; and what is all this but daring preſumption? Truly this opinion fairly leads us back from Canaan to the wilderneſs again.

5. This opinion makes man perfect in this life; for weak fleſh cannot keep a conſtant Sabbath. If Paul lengthen out his diſcourſe more then ordinary, Eutichus falls into a deep ſleep, and drops from the third Loft, and deſtroys himſelf, Acts 20. 9. Nay our Saviour complains that the Diſciples could not watch one hour with him, but they were ſurprized Quot ſunt remorae Chriſtianae vigilantiae aut riſus diffuſio, aut intemperantiae gravamen, aut quaelibet ſuperfluitas, aut mundi cura, et ille cibrae, immò mille temporalium rerum onera, quae nos adigunt ad irregularitatem. Chryſoſt. homil. 9.with drowſineſs, Mat. 26. 40. And yet our ſweeteſt Saviour puts a good conſtruction upon this failing. And if the Apoſtles of Chriſt cannot hold up, how ſhall ordinary Chriſtians of the lower form in Chriſts School? Few are vigorous as they ſhould be on Gods holy day; what would they do, if every day muſt be a Sabbath? This is impoſſible to fleſh and bloud. Man carries clogs about him to holy opportunities, which yet are ſoon over; he carries a naughty heart which is apt to wander, and a faint nature which is apt to tire, and a heavy eye which is apt to cloſe; beſides he never leaves Satan behind him, to be at leaſt the ſhadow to darken the light and joy of Ordinances: And therefore to aſſert a conſtant Sabbath, an every day Sabbath, is to throw a mountain upon an infant. And

6. This opinion takes away all diſtinction between our Ʋltra hunc mundum eſt veri Sabbati obſervatio. Orig.Sabbath on earth, and our Sabbath in heaven. In heaven indeed we ſhall keep a perpetual Sabbath, and all ſhall be true which this opinion holds forth; there ſhall be no labours, p. 509no ſhops, no merchandiſe; All our employment ſhall be to celebrate the praiſes of God, and the Lamb who ſits upon the Throne, Rev. 5. 13. But to fancy ſuch a Sabbath in this life, is to act the Pr…ſoner who dreams of golden Rev. 4. 9, …0, 11.Rev 4:9treaſure, pleaſing delights, ſenſual ſatisfaction, and wakeing in the morning finds himſelf ſhackled in an iron chain, and lockt up in a dark dungeon. And let this be added, to dream of a perpetual Sab…ath here and ſo lay aſide the Lords day as groundleſs and uſeleſs, is the next way to miſs of an everlaſting Sabbath above.

4To make every day a Chriſtian Sabbath, is only a more ſubtle deſign to undermine the publick Ordinances. Such would be every day in private, that they may be no day in publick; and ſo they ſet the cloſet againſt the Sanctuary, and ſo the pretence of ſecret duty ſhall wholly ſubvert the reality of ſolemn worſhip: For it is not to be imagined that all people ſhould meet every day in publick and ſolemn aſſemblies. Mark 14. 49.Mark 14:49And how unſutable is this to a Saints ſpirit: David his emphatical option and deſire was to dwell in the Temple, Pſal. Luke 19. 44.Luke 19:4427. 4. And he bewailed his loſs of opportunities to go with Acts 17. 10.Acts 17:10the multitude, Pſal. 42. 4. The Jews kept the Temple worſhip Acts 18. 4.Acts 18:4till they turned their backs upon the Meſſiah. Paul Acts 13. 14.Acts 13:14preached in the Synagogue, and commanded the Hebrews not Joel 1. 14.Joel 1:14to neglect the publick aſſemblies, Heb. 10. 25. Now the Heb. 10. 25.Heb 10:25drift of this wild fancy is, to leave all Chriſtians to their Certum eſt ad ceſſationem ſimplicem Sabbatum non ſuiſſe inſtitutum; ſed ut convenirent Chriſtiani ad ea pietatis eteercitia, quae toti multitudini erant communia. Riv.own private obſervations, to their Chamber and cloſet duties, that ſo there may be no uſe of publick Miniſters, publick Adminiſtrations, publick Schools, and publick Univerſities, or a publick ſolemn day for divine worſhip; and what is this, but to bury all Order, Diſcipline, and Beauty, in ruine and confuſion? This is to act Diocleſians part, to deſtroy the devout miniſtry; to act Julians part, to ſhut up the Schools, and ſo hinder all Knowledge and Learning; and to run with Fauſtus Socinus, to pluck up the Lords day; and at laſt to ſlide into the blaſphemies and inſolence of Lucian and Porphiry, to deride all Religion.

To make every day a Sabbath, ſolemnly condemns the practice of the Church in all ages. The Church of Chriſt never p. 510underſtood but one Sabbath in a week, which is the bleſſed Lords day. Shall we run it up to the fountain head, and take a proſpect of the practice of the Church in every Century?

1In the pureſt times of the Church, holy Ignatius, the Diſciple of the Apoſtle John, the Martyr of Jeſus Chriſt, lays it upon Chriſtians, as they would ſhew any love to Chriſt, foreign, &c. Ignat.that they ſhould keep holy the Lords day: So zealous was this bleſſed man and Martyr for the obſervation of this particular day; and its moſt probable, if not moſt certain, that he ſhould know the mind of God, when he lay in the Apoſtle Johns boſom, and John lay in Chriſts, John 13. 23. And Ignatius calls the Lords day the Queen of dayes, and therefore all dayes are not equal, but every day of the week is foreign. Juſt Mart. Apol. ſecund.inferiour to this Supream of dayes. Juſtin Martyr, who lived in the ſecond Century, relates the practice of the Church in his time, telling us, That on Sunday ſolemn Conventions of people meet together in Villages or Cities for the exercices of divine worſhip. This holy man and Martyr who ſealed the truth of Chriſt with his bloud, is the unbiaſſed Hiſtorian of Sabbath obſervation in the moſt orient and glorious times of the Church, when the truths of God were warm, newly dropt from the mouth and heart of Chriſt: Then Euſeb. Hiſt. l. 4. c. 22.the Lords day was call'd Sunday (for reaſons hereafter to be ſhewn) not Saturday, not Friday, not every day, but it was the beſt and higheſt of dayes, and was ſolemnly ſet apart Tertul. de Idol. c. 14.for ſolemn and Goſpel-worſhip. Dionyſius Corinthiacus, who lived in the third Century, ſpeaks of his obſervation of Prima Sabbati eſt initium dierum et tunc eccleſia erecta perficiebat deprecationes. Baſil.the Lords day; and the ſame atteſts Tertullian, who was his Contemporary, and ſpeaks largely of the ſolemn keeping of that bleſſed day. One day is ſtill ſolemnized, not every day, no more then every one in a Nation can be crowned, and wear the badge of Supremacy. Baſil, who lived in the fourth Century, calls the Lords day the beginning of dayes; and every Greek Letter is not Alpha: And this renowned Father ſaith, That the Church then devoutly poured out their prayers to God. And with him joyn Chryſoſtom, Ambroſe, Auguſtine, Hilary, thoſe bright and burning lights of the Primitive p. 511Church, whoſe copious deſcants upon this holy day, it will be too much to ſet down. Now this opinion hath no patronage from antiquity, unleſs it be from the miſtake of Clemens, or the figurative fancy of allegorizing Origen.

2In the darkeſt times of the Church, when it was overſpread with palpa…le darkneſs, even then Authority commanded Exod. 10. 21.Exod 10:21Sabbath-obſervation, one ſolemn day, not every day, that was a ſtrange notion in the very midnight of the Church. When the clouds were thickeſt, ſo much brake forth, to lead the Chriſtian World, to keep one day every week to the Lord. Charles the Great thus Carol. Mag. leg. Eccleſiaſt. lib. 6. cap 202.begins his ſolemn Edict to this purpoſe: It is our pleaſure, that all the faithfull do reverently obſerve the Lords day, in which the Lord roſe again. And his Son Ludovicus Pius in his Additionals, repeating the ſelf-ſame conſtitution of his Ludovic. Piu… ibid. Addition. cap. 9.Father word by word, doth onelyonly add theſe words; Therefore it is neceſſary, that firſt Prieſts, Kings and Princes, and all the faithfull do moſt devoutly give all due obſervance and reverence to this day. Theſe Princes, not more happy in the Kingdomes they governed, then unhappy in the times they lived in, yet had ſuch an impreſſion upon their ſouls, as to ſee to the holy obſervation of the Lords day, a day, not dayes; one day, not every day: This levelling principle never yet got into the Courts of Princes, into the Seſſions of Councils, nay, not into the writings of any famous Patriot of Religion, no not into the worſt of times, when the Church wore her blackeſt veil.

3In the reforming times of the Church, when the Sun of truth brake the cloud of popiſh ignorance and idolatry, then Calvin. in Deut. conc. 34.our great reformers, who reformed by their Pens, as well as by their Preaching, all unanimouſly utter their complaints againſt the prophanation of the Sabbath day, and preſs the Bulling. in Apocal. Concion. 4.obſervance of it: but ſtill it is one day, not every day; The Sabbath day, which is more honourable, and not week dayes, Muſcul. Comment. in Mat. 12.Matt 12which are more inconſiderable. And here I might cite Calvin, Bullinger, Muſculus, Aretius, Walaeus, Bucer, Gualter, &c. Nay, the Waldenſes, and the Albigenſes, thoſe zealous aſſertours Aretius Prob. Theolog. Loc. 123.of divine truth in the midſt of Popiſh rage and fury: I might here mention the Parliament of Prague held 1524. p. 512Wal. Epiſt.and the Synod of Dort in the fourth Seſſion, who petitioned Dedic ante librum de Sabbato.the States, that they would emit ſevere Edicts, againſt ſports and ſervile works upon the Sabbath day. Thus every age of the Church commands the ſolemn ſanctification Bucer. de regno Chriſti. lib. 1.of one day, not every day, of Gods day, and not ours. This fancy hath been an unheard of dream in every Gualt. in 162. Homil. in Mat.century of Chriſtianity. The Scripture, Church and State, that three-fold binding Authority, doth wholly diſclaime it.Hiſtor. Wald. et Albigenſ. Part. 3. lib. 1. cap. 9.

But to wind up all; 1. There is Sabbatum internum, an internall Sabbath, which is a reſt from ſin, for the more holy walking before God.

2. There is Sabbatum externum, an external Sabbath, Quies dei fuit ſeptimanâ, Quies Judaeorum in Paleſtinâ, Quies ſanctorum in puritate, & quies glorificatorum in aeternitate. Alap.which is a reſt from labour, for the more ſolemn worſhip of God. The firſt indeed ought to be perpetual; but the ſecond is temporary, and continues only for the ſpace of twenty four hours every week. Now theſe two do not aboliſh, but eſtabliſh one another. A reſting from ſin continually, doth more fit us for a weekly Sabbath; and the keeping of a weekly Sabbath doth more fit us for the reſting from ſin continually. The Jews were to keep the internal Sabbath, they were alwayes to reſt from ſin, though they were commanded a ſeventh day Sabbath: And ſo Chriſtians muſt keep an internal Sabbath, they muſt alwayes reſt from ſin, though they are enjoyned the firſt day Sabbath, the bleſſed Lords day. Eph. 5. 11.Eph 5:11Theſe two are ſubordinate, not contrary one to another; and 2 Cor. 7. 1.2 Cor 7:1to make them inconſiſtent, that the internal Sabbath ſhould God will have the external Sabbath for the beginning & perfecting of the ſpirituall Sabbath. Ʋ …ſ.chaſe away the external, is not onelyonly groſs weakneſs and miſtake, but it is Satans mine to blow up the Lords day, which being loſt, Religion preſently faints away and dies; as take away the breaſt from the infant, and it quickly dwindles away into the grave.