The Jews Sabbath Antiquated and the Lords Day Instituted, Part

The Jews Sabbath Antiquated and the Lords Day Instituted · Part

p. 215The Beſt Antiquity for the Change of the day.

TO this Scripture-evidence for the change of the day, we ſhall now add ſomething by way of Teſtimony from the Records of Antiquity. I may truly ſay, 'tis the glory of this truth, that beſides Scripture authority, it ha's the moſt luculent Teſtimony in the writings of the Antients of any paralel-truth controverted in theſe diſputeing times, we may trace it all along from age to age ever ſince the Apoſtles times; and with much contentment behold, how providentially it hath pleaſed the Lord to guide the pens of his faithfull Martyrs and Miniſters in their witneſs-bearing to this ſacred truth; eſpecially in the firſt five hundred yeares after Chriſt, wherein we ſhall find enough to ſilence the vain glorious vapourings of the adverſary; who affirms, That the ſpotleſs ſpouſe of Chriſt in her primitive purity and while ſhe was decked with the Diadem of infallibility, T. T. p. 62. and 106.(namely during the firſt three Centuries) did conſtantly obſerve both the ſeventh day and the firſt day of the week; yea for the first 400. years, if he may be beleeved. By the way, let the reader take notice of two conſiderable grants here.

p. 216Firſt, That the Church was decked with the Diadem of infallibility (as he calls it) for the firſt three hundred years.

Secondly, That the Lords day was conſtantly obſerved during this ſtate of the Church's infabllility. For both dayes were obſerved, ſaies he. The Lords day was indeed; beſides his bare word I will bring ſufficient witneſs for it. But the Jewes Sabbath was not, (at leaſt) not as a Sabbath, nor with equal ſolemnity as the Lords day, nor as of neceſſity (ſo it was ever condemned) and the Lords day was ever preferred before it, if not obſerved without it in the pureſt Churches, for the firſt two hundred years after Chriſt to ſay no more. Let us examin witneſſes in order as they come.

Firſt,Ignatius. Let us hear what Ignatius ſaies, who lived ſome thirty years in the Apoſtles times, and in his Epiſtle to the Magneſians (in the Vulgar Edition) is brought in ſpeaking to this purpoſe**foreign. Let us therefore no longer keep the Jewiſh Sabbath as rejoicing in idleneſs (for it is written, He that will not labour, let him not eat; and in the ſweat of thy browes ſhalt thou eat thy bread) But let every of us keep Sabbath ſpiritually, not in bodily eaſe but in the meditation of the Law; not eating meat dreſt yeſterday, or drinking luke-warm drinks, or walking out a limited ſpace, nor in dancings and ſenſleſs ſportings, but in admiration of the workes of God; And ſetting aſide the Sabbath, let every one that loves Chriſt keep holy the Lords day; the Queen of days, the Reſurrection day, the higheſt of all dayes. I do the rather inſert this Teſtimony (though Dr. Ʋſher except againſt this Edition of Ignatius his Epiſtles) becauſe T. T. cites it alſo for the Saturday-Sabbath; only he mangles and miſinterprets it; dealing with Ignatius as men uſe to deal with Mag-pyes ſlitting their tongues to make them ſpeak what p. 217they would have them. Juſt thus he deals with this renowned father, ſevering the laſt clauſe from the reſt of the ſentence, and ſingling out a little piece of it to ſerve his own turn, for he inſiſts only upon the laſt branch, and miſtranſlates it too, his words are theſe, Next after the Sabbath-day let every friend of Chriſt make the Lords day a Solemn feſtivall. As if Ignatius had preferred the Jewes Sabbath before the Lords day but by his favour, this claſhes with the context; for in the foregoing words Chriſtians are counſelled no longer to keep the Jewes Sabbath but to work upon it; for it is written, He that will not labour, let him not eat. Whereas on the contrary, all that love Chriſt are charged to keep the Lords day a ſolemn Feſtival;Exam. Concil. Trid. de dieb. Feſt. p. 257. being the Queen and princeſs of dayes. Beſides, theſe words [foreign] are well rendred by, ſetting aſide the Sabbath. So learned Chemnitius and others tranſlate them. If any deſire further ſatisfaction, I referr them to judicious Mr. Cawdrey, who ha's dexterouſly diſcuſs'd this Teſtimony.

The more**Approved by Dr. Twiſs after it had been compared with a latin tranſlation found in Caius Col. library in Cambrig and two other Manuſcripts in Oxon the one in Magdal. the other in Balliot Coll. Library. correct copy of Ignatius' Epiſtle to the Magneſians preſented by Dr. Ʋſher as agreeable to the citations of Euſebius, Athanaſius, and Theodoret ha's this material and remarkable paſſage in it. The Bleſſed Martyr ſpeaking of the Jewes converted to the Faith of Chriſt in his dayes, gives this moſt Chriſtian Character of them.**foreign. Ad Magneſian. That they did no longer keep the Sabbath, but led their life according to the Lords day, in which our life aroſe, in which words.

Firſt, He expounds what St. John meant by the Lords day, Rev. 1.10. namely, the day of our Saviours Reſurrection, and that not as an anniverſary, but a weekly holy-day contradiſtinct to the Jewes Sabbath.

Seconly, He acquaints us with the practice of the Church in thoſe Apoſtolick times, which was, to obſerve the Lords day in ſtead of the old Sabbath. If the converted Jewes p. 218did thus, how much more the Chriſtian Gentiles? Therefore bleſſed Ignatius his preface to this diſcourſe ſhall be my concluſion, by way of caution to my Chriſtian brethren,aaforeign. Idem Suffer not your ſelves to be carried about with diverſe and ſtrange doctrines; for if we ſhall ſtill live according to the Jewiſh Law, we deny that we have received grace. And a litle after,bbforeign, &c. ibid. Since we are become the diſciples of Chriſt, let us learn to live according to Chriſtianity. For it is abſurd to profeſs Chriſt and Judaize. For Chriſtianity ha's not beleeved into Judaiſm, but Judaiſm into Chriſtianity As for Ignatius's Epiſtle to the Philippians (which the adverſary glories it is rejected as ſpurious and counterfeit; and indeed there is nothing of an Apoſtolical ſpirit breathing in it. See Mr. Perkins Praep. to the dem. of the problem.

Our next witneſs is Juſtin Martyr; who lived in the very prime of the primitive times; about a hundred and fifty years after Chriſt's Nativity; 2Juſtin Martyr.at**Vide Alfied. Chron. Patr. p. 450. what time he wrote a learned Apology for the poor perſecuted Chriſtians to Antoninus pius the Emperour; wherein (among other things) he mentions the manner of their publick meetings on the Lords day; which he calls Sunday, becauſe he had to do with a Pagan Emperour, his words are theſe.

Ʋpon the day called Sunday, foreign, &c. Apol 2. ad Cal….all that abide within the cities or the villages do meet together in ſome place where the Records of the Apoſtles and the writings of the Prophets, as much as is appointed are read unto us. The reader having done, the Prieſt or Preſident miniſtreth a word of Exhortation, that we do imitate thoſe good things which are there rehearſed; then ſtanding up together, we ſend up our prayers to Heaven; which being ended, there is delivered unto us bread and wine with water. [Water to mingle with their Wine in thoſe hot countries] of which (as he ſayes a little before) none are allowed p. 219to partake but baptized perſons, Beleevers, and [foreign] ſuch as live according to the rule of Chriſt, After this, the Prieſt or Preſident offers up (as much as in him is) our prayers and thankſgivings to God, and all the people ſay, Amen: then thoſe of the richer ſort every one as his good will is, contribute ſomething towards the relief of the poorer Brethren, &c.

What an excellent pattern is here for after-ages? and how agreeable to the practice of the Apoſtles themſelves? here we have publike aſſemblies, prayer, preaching, reading the Scriptures, breaking of Bread, diſtributing to the poor, and all this upon the day called Sunday; that is, the Lords day; and why upon this day rather than any other? let Juſtin himſelf reſolve this, as he doth in the next words.**foreign. Ib. On the Sunday (ſaies he) we all make a publike Aſſembly; in as much as it is the firſt day, in which God who changed the darkneſs and the firſt matter, made the world: and becauſe on this day Jeſus Chriſt our Saviour aroſe from the dead. For, on the day before Saturday they crucified him, and on the day following Saturday, which is Sunday appearing to his Apoſtles and Diſciples, he taught theſe things. Here we have both the Doctrine and practice of the Lord's day in the pureſt times atteſted by this holy Man and Martyr; Firſt, he informs us how they kept the day; and ſecondly, why they kept it; namely, becauſe it was the firſt day, Chriſts Reſur, rection-day, and the day of his apparition to his Diſciples, whom he taught and inſtructed ſo to do: it ſeems the holy Martyrs in the Primitive times were ſatisfied with theſe Scripture-Arguments for the Lords day, which now the wrangling wits and luſts of men do nothing, but ſtorm againſt.

But here it may be objected; tis true, here is plain and poſitive teſtimony for the obſervation of the Lords day; but here is nothing for the Negative; nothing againſt the p. 220old Sabbath. Why mightn ot both dayes be kept in Juſtin Martyrs time? does he ever deny that the Churches of Chriſt then kept the Saturday-Sabbath?

I anſwer yes, his Teſtimony is as full againſt the Jews Sabbath, as for the Lords day, witneſs his Dialogue or diſpute with Trypho that obſtinate Jew. I ſhall recite a few paſſages of it verypregnant to this purpoſe: Trypho's grand Objection was this,aaforeign. p. 175. num. 30. That the Chriſtians did neither obſerve the Feſtival days, nor Sabbaths, nor Circumciſion, and mereover that they placed their hope in a crucified man. Now ſee how the bleſſed Martyr anſwers him, partly by granting his Objection: For he tels him,bbforeign. p. 182. n. 10. we alſo ſhould verily obſerve your Circumciſion, and Sabbaths, and all your Feſtival dayes, did we not know the reaſon for which theſe things were impoſed upon you. And again,ccforeign. If (ſaies he) we patiently endure the moſt horrible torments that men and divels can deviſe to inflict upon us, why is it that we do not alſo obſerve your carnal Circumciſion, and Sabbaths, and Holydays which hurt us not? In which words he freely grants that the Chriſtians in his time did not obſerve the Jews Sabbath; and although the Jews condemned them for it, yet he juſtifies them in it, and uſes many Arguments to vindicate their non-obſervance of it.

As, 1. Becauſe ſince the coming of Chriſt there is no need of it; no need of the ſhadow when the ſubſtance is come; yea there is no place left for it, 'tis done away by Chriſt; for in this ſenſe (I take it) the Father here ſpeaks; thatddforeign as the Sabbath together with Sacrifices, Oblations and Feſtival dayes began with Moſes (he means, I ſuppoſe in the ſecond Edition not the firſt Inſtitution of them) ſo they were appointed by the Council of God the Father to ceaſe and end with Chriſt: Where (by the way) obſerve, p. 221he uſeth the word (foreign) in the ſingular number, to ſhew that it was the old ſeventh day Sabbath which he chiefly conteſted againſt, and indeed this was the ſtring that Trypho chiefly harp't upon; perſwading Juſtin and his fellow Chriſtians thus: foreign, firſt to be circumciſed then to keep the Sabbath, and ſo he might obtain mercy; ſtill it muſt be reſtrained to the Jewiſh Saturday-Sabbath matcht with Circumciſion, and orher Legal Ordinances; the Chriſtian Sabbath is not the ſubject of this diſpute, this then is his firſt Argument, the Chriſtians neither did, nor could obſerve that old Sabbath, becauſe it ended with Chriſt; And

2.eeforeign p. 187. Becauſe now there is a new Covenant, and a new Law gone out of Zion.

3.ffforeign. p. 118. Becauſe the beleeving Gentiles may attain Gods heavenly inheritance without the obſervation of it.

After the propoſeal of theſe, and ſundry other Arguments Trypho moves a Captious Query. viz. whether if a man that knew Chriſt and beleeved in him, ſtill obſerved theſe legal cuſtomes, he could be ſaved? To which our zealous and pious Martyr returns this Chriſtable, yet for midable anſwer.ggforeign. In my Judgment (O Tripho) ſuch a one ſhall or may be ſaved, provided he do not induſtriouſly labour to perſwade others (eſpecially thoſe among the Gentiles that are converted to Chriſt) to obſerve the ſame things with himſelf, telling them that otherwiſe they cannot be ſaved. For ſuch it ſeems he had but little Charity. Now to ſum up all however the opinion and judgment of this antient and eminent Father may be deſpiſed by ſcorners. Yet I hope his Teſtimony will be embraced by all ſoberminded Chriſtians. And this we have both fully and faithfully tranſcribed. p. 222The concluſion is this, that the Churches of Chriſt in Juſtin Martyr's time had renounced the Saturday-Sabbath and celebrated the Sunday or Lords day for the day of weekly ſolemn worſhip, and this was long before Anti-Chriſt came to his throne; Which I the rather note as a ſeaſonable check to that blaſphemous, ſacrilegious poſition of the adverſary, viz. that the change of the Sabbath was an invention of Anti-Chriſt. Oh impudence! Was Juſtin Martyr (who ſhed his blood for Chriſt) a limb of Anti-Chriſt? Did he plead for Baal in aſſerting the obſervation of the Lords day, and rejection of the Jewes Sabbath by all the Churches of Chriſt? Were the precious Saints and glorious Martyrs in thoſe early dayes devoted to the inventions of Anti-Chriſt? Yea, in thoſe bloody dayes, when for Chriſts ſake they were killed all the day long, and led like ſheep to the ſlaughter? Yea, in thoſe extraordinary apoſtolical dayes, while the Spirit of prophecy was yet breathing, and the power of miracles yet working in the Churches of Chriſt; witneſs Juſtin Martyr himſelf, who teſtifieshhforeign. Dial. cum Trypho. 191. See Mr. Baxter Spirits witneſs to the truth of Chriſtianity. p. 21. That even in his time the Divels did tremble at the name of Chriſt, and that being adjured by that ſacred name, they became ſubject unto them. Yea, for ſome years after t his; for Tertullian, and after him Cyprian made publick challenges to the Pagan perſecuting rulers, to bring their poſſeſſed with Divels into the Chriſtian aſſemblies, and if they did not caſt them out, and make them confeſs themſelves to be Divels and Chriſt to be the Son of God, they were content to ſuffer. Which may conciliate credit to the teſtimony (at leaſt) of theſe renowned antients, well, the change of the Sabbath is confirmed by the practice of the Church in Juſtin Martyrs time. And now we are upon the year of our Lord 160.Dionyſius. 3. foreign. Euſeb. l. 4. c. 22. or thereabout. And here we meet with another teſtimony. Of

Dionyſius Biſhop of Corinth, who in an Epiſtle of his Soter Biſhop of Rome writes thus; we have ſpent, (or paſſed through to the end of it) the Lords day, to day an holy day. p. 223Now to ſpend the Lords day throughout an holy day is not to ſpend any part of it in ſervilework, but to ſanctifie it as a Sabbath. But in regard this Teſtimony touches but one half of the queſtion. I only touch upon it by the way, and proceed to a fourth, who ſpeakes the truth and the whole truth.

Tertullian by name,Tertullian. 4. who flouriſhed in the year of grace 200. or two hundred and four. His African phraſe is ſomwhat dark, yet ſome light it affords us as to this controverſy. In his book of the ſouldiers Crown, he ſpeaks thus. On iiDie dominico jejunare nefas ducimus, vel de geniculis adorare. De Colon. Mil.the Lords day we hold it unlawful, either to faſt or to pray, kneeling. And elſwhere he ſeems to intimate the reaſon of it; viz. kkDiem ſolis laetitiae indulgemus; alia longe ratione quam religione ſolis; ſeeundo loco ab eis ſumus, qui diem Saturni otio & viotui decernunt, exorbitantes & ipſi a Judaico more quem ignorant Apol. adv. Gent. c. 16. …And ch. 3. de anima he ſpeaks of the Lords dayes ſolemnities, namely, Scripturarum lectio, Pſalmi cantus, adlocutiones & petitiones. reading the ſcriptures, ſinging of Pſams, conference and prayer. Dominica ſolennia.Becauſe it was a day of joy and gladneſs. For upon the Sunday (ſaies he) we give our ſelves to joy, or gladneſs. Where note that in Tertullian's time alſo the title of Lords day (Rev. 1.10.) was appropriate to Sunday, which the primitive Chriſtians ſo univerſally obſerved, that the Heathens began to calumniate them, as worſhippers of the Sun. But Tertullian in this place clears them; For (ſaies he) although upon the Sunday we give our ſelves to gladneſs, yet it is for another farre wide reaſon, than in honour of the Sun. And again, in the ſecond place are we from them (meaning the Jewes) who appoint the Saturday to idleneſs and eating, wandring from the Jewiſh cuſtom which they know not. In which words he gives us to underſtand that although the Chriſtians (then) devoted the Lords day to joy and gladneſs yet they made it not a playday, or a day of pampering their bodies and riotous feaſtings (as the degenerate Jewes did their Sabbath) but they ſpent it in the ſpiritual exerciſes of prayer and praiſe, they kept it as a ſolemn holy day; but how often? What once a year? Nay once a week as he teſtifies in the 14. ch. of his p. 224book concerning Idolatry where he ſpeaksllEthnicis ſentel annuus dies quiſ que feſtus eſt; tibi vero octavus. Excerpe fingulas ſolennitates nationum & in ordinem texe, Pentecoſtem implere non poterunt. de Idol. p. 736. Edit. Baſil. …O melior fides nationum in ſuam ſectam, quae nullam Chriſtianorum ſeleuitatem fibi vendicat non dominicam, non Pentecoſtem; etiam ſi noſſent, nobiſcunt non communicaſſent, ne Chriſtiani viaerentur, nos ne Ethnici pronunciemur non veremur. Ibid. thus to the Chriſtian (who obſerved 52. Lords dayes every year, whereas all the Annual feſtivities of Pagans came ſhort of Pentecoſt or 50) To the Heathens every Feſtival is ſome annual day, but to thee every eighth day, &c. and here he takes up a ſad complaint againſt ſome Apoſtatizing Chriſtians who kept heatheniſh holy-dayes, as if there were not Lords dayes enough in the year. O the Faith of the nations, better than ours to Wards their own ſect; as who challenge not to themſelves any Chriſtian ſolemnity, not that of the Lords day, nor that of Pentecoſt. Did they know it, they would not communicate with us, leſt they ſhould ſeem Chriſtians we Chriſtians are not afraid to be accounted Heathens. Where two things are worthy of note. Firſt that he ſtiles the Lords day the Chriſtians ſolemnity, or ſolemn day. Secondly, that he makes it the Chriſtians livery or badge of cognizance. Therefore the Heathens would not keep it leſt they ſhould be taken for Chriſtians, and indeed ſo it was the keeping holy of the Lords day was ever the diſtinguiſhing Character of a true Chriſtian. Hence (as we noted before) the perſecuting Pagans uſed to queſtion the primitive Chriſtians upon this interrogatory, haſt thou kept the Lords day?Anno 303. (Juſt as the bloudy Papiſts in Queen Maries time examined the Proteſtants about the Lords (Supper) and the common anſwer was, I am a Chriſtian, I date not intermit it, for the Law admoniſhes me of it,Lex eos de eo agendo admonuiſſet ſeil. lex dei ut ipfi. martyres exponunt num. 51. non eccleſia ut in Margine a Baronio annotatur. Num. 48. vide Theoph. Philokur. lib. ch. 4. Namely, The law of God, of Chriſt and Chriſtianity, which anſwer coſt many a Chriſtian his life, never were two truths more deeply dyed with the blood of Martyrs, than the Lords Supper and the Lords day have been; the one, under Popiſh, the other under Pagan perſecution. But to return p. 225to our Author, Tertullian's Teſtimony is clear for the Chriſtians keeping of the Lord's day: But did they not keep the Saturday-Sabbath too in his time? No, he denies that, once and again, as in the fore-mentioned Book concerning Idolatry:mmNobis quibus Sabbata extranea Sunt & Neomenia & ſeriae aliquando à Deo dilectae, Saturnalia & Januriae frequentantur? &c. Shall we (ſays he) frequent Heatheniſh Feſtivals, to whom the Sabbaths, new Moons and Holy days (ſometimes ſo dearly beloved of God) are ſtrange: Strange through diſ-uſe doubtleſs, not through ignorance, therefore 'tis clear they did not keep them. But more clear is that which he writes in his Apologetick againſt theGentiles, where he acknowledgeth,nnNeque de victus exceptionibus, neque de ſolennitatibus dierum, neque de ipſo ſignaculo corporis, neque de conſortio nominis cum Judaeis agimus. p. 848. That the Chriſtians had no correſpondence with the Jews, neither in difference of meants, nor ſolemnities of days, nor in ſignature of body (meaning Circumciſion) nor in ſociety of name: Mark it, they had nothing to do with the Jews in ſolemnities of dayes, i e. Jewiſh days; therefore not in the ſolemnization of the ſeventh day; which Tertullian expreſsly calls [**Lib. adverſ. Iudaeos. p. 125. Sabbatum temporale, a temporary Sabbath] thus we have the practice of the Church in his time, adding further proof to the change of the day.

Our next Author is Origen, whoſe teſtimony concerning the Lords day is not to be contemned, however his judgement in all things-cannot be approved: We are not now pleading his Orthodoxy, but his veracity; he might erre, but ſure he would not lie; being ſo ready to die for Chriſt; let us hear what he ha's to ſay to this Chriſtian cauſe, treating upon the ſtory of the Iſraelites gathering a double portion of Manna on the ſixt day, (becauſe none was to be found on the ſeventh day;)ooQuare ergo qua die caeperit Manna caelitus dari & volo comparare Dominicam noſtram cum Sabbato Judaeorum. Ex divinis nam que apparet Scripturis, quod in die Dominica primo in terris datum eſt Manna. Sienim (ut Scriptura dicit) ſex diebus continuis collectum eſt, ſeptima autem die quae eſt Sabbati ceſſatum eſt, ſine dubid initium ejus a die prima quae eſt dies Dominica fuit, quod ſi ex divinis Scripturis boc conſtat quod Die Dominica Deus pluit Manna de Coelo, & in Sabbato non pluit, intelligant Judaei jam tunc praelatam eſſe Dominicam noſtram Judaico Sabbato, &c. I demand (ſaies he) when the Manna began to fall from heaven; and it is apparent from the Holy scriptures, that Manna was firſt given upon the Lord's day. For if (as the Scripture ſays) they gathered it ſix days together, and ceaſed the ſeventh, being the Sabbath day; without controverſie, it began to fall on the firſt day, which is is the Lord's day; which being manifeſt from the Divine Scriptures, that upon p. 226the Lords day God rained Manna from Heaven, and upon the Sabbath none; let the Jews underſtand that even then our Lords day was preferred before the Jewiſh Sabbath. And preſently after he adds, Ʋpon our Lords day, the Lord always rains Manna from heaven; and what he means by Manna, he tells them; Viz. The heavenly Oracles, the Word read, and preacht to the people; Where note, Firſt, That he calls the ſeventh day the Jews Sabbath,In noſtra enim Dominica die ſemper pluit Domnius Manua de coelo. Caeleſtia nam que ſunt eloquia iſta, &c. Orlg. in Exod. 16. Hom. 7.Exod 16 not the the Chriſtians Sabbath. Secondly, He titles the firſt day of the week, the Lords day, and our Lords day. Thirdly, he teſtifies that on this day the Church in his time had always Manna from Heaven in the publike Miniſtry of the Word; and all this in oppoſition to the Jews Sabbath; which, what elſe can it ſignifie but the change of the day? I might alſo allege that 23. Homily upon Humbers, where this Antient Father calls the Lords day our Chriſtian Sabbath, and that in a literal ſenſe, as being a day of reſt or ceſſation [ab omnibus ſecularibus operibus] from all ſecular works,6. Cyptian. Hier. Cat. log. Nam quia octavus dies, i. e. poſt Sabbatum primus dies futurus erat quo Dominus reſurgeret, & nos vivificaret & ſpiritualem nobis daret circumciſionem, hic dies octavus, i.e. poſt Sabbatum primus & Dominicus praeceſſit in imagine. C…pr. ep. 59. ad Fid. which could not be meant of an every days Sabbath. But I paſs on to the next Witneſs, namely;

Cyprian who flouriſhed about the year of Chriſt 250 or 54. and received the crown of Martyrdom under Valerianus. His words (to our purpoſe) are theſe. For becauſe the eighth day; that is, the firſt after the Sabbath, was to be the day in which the Lord ſhould ariſe, and quicken us, and give us the ſpiritual Circumciſion, this eighth day, that is the firſt after the Sabbath, and the Lords day went before in the ſhadow, &c. Where obſerve, That he calls the firſt day of the week the Lords day, and that in reference to Chriſt's reſurrection, ſecretly hinting the change of the day prefigured by Circumciſion, which was tied to the eighth day, upon which the Infant being circumciſed was accounted as a new creature, as if it were riſen again from death to life; and this did typifie our firſt Reſurrection p. 227from the death of ſin to the life of grace, by virtue of Chriſt's Refurrection, whoſe Reſurrection-day is called the eighth day, John 20.26. Juſtin Martyr alſo inſiſts upon this in his Dialogue with Trypho, and it was the judgment of the Fathers generally, that the change of the Sabbath was lapped up in that Sacrament of Circumciſion.

About the year of our Lord 326. Anhanaſius ſhone like a ſtar in the eaſtern Church. And his Teſtimony is clear as the light.ppforeign. Homil. de Sement. ad init. Of old (ſaies he) the Sabbath was in great eſteem among the anients, but the Lord hath changed the Sabbath-day into the Lord's day. The Lord himſelf did it, ſayes Athanaſius, And again, Not we by our authority hauehave ſlighted the old Sabbath, but in regard it did belong to the Pedagogy of the Law, when Chriſt the great maſter came in place, it became uſeleſs foreign, as the candle is put out, when the Sun ſhines. What can be more plain? Tis true, he ſeems to intimate that they did (then) occaſionally meet upon the Jewes Sabbath; but he gives a good account of it.qqforeign. Not (ſaies he) as if we were infected with Judaiſm, but therefore we meet upon the Sabbath, that we may worſhip the Lord of the Sabbath, not out of any religious reſpect to that falſe Sabbath (as he calls it) but meerly in Devotion to Chriſt. whereas on the contrary they celebrated the Lord's day with an honourable eſteem of the day, as it followes;rrforeign Ibid. p. 839. Therefore we honony the Lord's day becauſe of the Lord's Reſurrection. Thus far famous Athanaſius; whoſe next neighbour was.

Hilary a French divine; who livedi n the year 355.Hilarius. 8. and left a moſt memorable record behind him of the Church's practice in his time,rrNos ectava die quae & ipſa prima eſt per fecti Sabbati feſtivi. tate laetamur plolog in Iſalm. explan. p. 335. Ʋpon the eighth day (ſaith he,) which alſo is the firſt day, we rejoyce in the Feſtivity of a perfect Sabbath. Where we have enough to anſwer the imputation of Novelty for calling the Lord's day Sabbath, however it was called, it ſeem it was kept as a Sabbath in Hilarie's time; yea, long before tis true, he calls it the 8^th day alſo (though it have a weekly return in the number of ſeven) becauſe counting on beyond the Jewiſh tale p. 228of weekly dayes, comming next after their ſeventh, it made the eighth. See Mr. Ley. Sunday a Sabbath.

About the year 374.Ambroſe 9, Ambroſe was Biſhop of Millain and he alſo ha's ſet his hand and ſeal to this ſacred truth in ſundry of his writings in his commentary upon the Coloſſians, Or 377. acord to Chytraeus Chronol.he expounds Ch. 2.17. Of the weekly Sabbath of the Jewes; and paralels that place with Math. 12. The Son of man is Lord of the Sabbath day. And indeed the change of the Sabbath does moſt powerfully preach Chriſt's Lordſhip and dominion over it. Again, to ſhew the high eſteem that he and other Saints in his time had of the Lords day, he Rhetoricates thus upon it.ſſDominica nobis ideo venerabilis at que ſolennis, quia in co Salvator velut Sol exoriens, diſcuſſis infernorum tenebris, luce Reſurrectionis emicuit. de rat. Feſt. Pent. Tom. 5. To us the Lords day is therefore venerable and ſolemn, becauſe thereon our Saviour as the riſing Sun, having diſpellea the darkneſs of death, ſhone forth by the light of his reſurrection. And elſwherettDies Sabbati evat dierum Ordine poſterior, ſanctificatione legis anierior, ſea ubi finis legis advenit (qui eſt Chriſtus Jeſus, Rom. 10.4.) & reſurrectione ſua octavam ſanctificavit, caepit eadem prima eſſe quae octava eſt; habens ex numeriordine praerogativam, & ex reſurrectione Domini ſanctitatem.Rom 10:4 The Sabbath day was the laſt in order of dayes but the firſt in ſanctification under the Law; but when the end of the Law was come, to wit, Jeſus Chriſt (Rom. 10.4.) and by his Reſurrection had conſecrated the eighth day, that which is the eighth, began to be the firſt, being dignified by the precedency of the number, and ſanctified by the Reſurrection of the Lord. Then ſpeaking further by way of alluſion to Luke 6. he addes;uuƲbi Dies Dominica …aepit praecellere qua Dominus Reſurrexerit, Sabbatum quod primum erat, ſecundum haberi caepit a primo; prima enim requies Ceſſavit, ſecunda ſucceſſit unde & ad Hebr. ſcribens Apoſtolus ait (poſt hac die) reſtat ergo requies populo Deim, requies ergo vera non in operis ceſſatione, ſed in Keſurrectionis eſt tempore. Ambr. Enar. in Tit. Pſalm. 47.Ps 47 When the Lords day (on which our Lord aroſe) began to excel, the Sabbath which was the firſt began to be accounted the Second from the firſt. For the firſt reſt ceaſed and the ſecond ſucceeded. Whence, the Apoſtle writing to the Hebrewes (Ch. 4.) ſpeaks of another day; there remaineth therefore a reſt to the people of God. Therefore the true reſt is not now in the ceſſation of the work (meaning the work of Creation) p. 229but in the time of the Reſurrection. 'Tis as much, as if he had ſaid; the true Sabbath is not now the ſeventh day or laſt day of the week, but the firſt day of the week; this is that other day mentioned, Heb. 4. this is the reſt or Sabbatiſm that remaineth to the people of God. I do the rather cite theſe ſayings of the two worthy Father Ambroſe, becauſe T.T. quotes him alſo for the Saturday-Sabbath; which he was a zealous diſputer againſt. And although he preacht on that day, it was but in preparation to the Lords day.Hierom 10. Anno 385.

Hierom is the next writer of note and eminency in the Church of God, and he alſo ſpeaks very honourably of the of the Lords day. In his book againſt Vigilantius, (w)(w)Per unam Sabbati hoc eſt in die Dominico omnes conferre quae Hieroſolymam in ſolatium dirigerentur, praecipit Paulus. Item ad Hedib. quaeſtio. 4.the Apoſtle Paul (ſaith he) commanded almoſt all Churches that there ſhould be collections for the poor upon the firſt day of the week which is the Lords day. And elſewhere he informs us. how it was obſerved by the religious in his time.xxDominicos dies orationi tantum & lectioni vacant. Ad Euſtoch. namely, That they deſigned the Lords day wholly unto prayer and reading of the holy Scriptures, For which he commends them, and by commending approves their practice. But of obſerving the Jewes Sabbath he ſpeaks not a word only he interprets Gal. 4.10. as a repeal of the Saturday Sabbath; and ſo does Tertullian alſo, Libr. 1. Contr. Marc. Ch. 20.

After Hierom comes Chryſoſtom, Chryſoſtom 11. Anno 398.a painful and powerful preacher in his time; and her how he thunders againſt Judaizing Chriſtians:yyforeign, &c. foreign. I will cloſe my Sermon (ſaies he) with the words of Moſes I call heaven and earth to witneſs againſt you, that if any of us preſent or thoſe that are abſent ſhall go to look upon the Trumpets or meet in the Synagogues, or go up to Matrona. (a Synagogue of the Jewes two or three miles from Antiochia, in Daphne a pleaſant village, as himſelf deſcribes it elſwhere) or joy in their Faſts p. 230or partake of their Sabbaths, or perform any other Jewiſh cuſtom, great or ſmall: I am clear from the blood of you all; theſe words ſhall ſtand up in the day of our Lord Jeſus Chriſt between me and you, and if you obey, they ſhall give you great boldneſs; but if you diſobey, or conceal any of them, that preſume to commit ſuch like things, they ſhall rife up as vehement witneſſes againſt you, &c. See how zealous this holy man was againſt. Jewiſh rites and cuſtomes, and amongſt the reſt, againſt their Sabbaths. Neither was it blind zeal, but zeal according to knowledge, for he knew, and ha's told us,zzforeign. That Paul perſwaded the Churches of Chriſt to leave off Circumciſion, to ſlight the Sabbaths and dayes (legal dayes he means) and all other ceremonials. And again,aaforeign. Chriſt ha's freed us from theſe Jewiſh obſervances; neither was his practice in theſe things intended for ouru pattern, for as he kept the paſſeover with the Jewes, not that we ſhould keep it with them, but that he might introduce the truth in ſtead of the ſhadow; in like manner he alſo endured Circumciſion, and obſerved Sabbaths, and celebrated their Feſtivals, and did all theſe things at Jeruſalem, but to none of theſe are we ſubject. Yet leſt we ſhould think Chryſoſtom an enemy to the Chriſtian, as well as the Jewes Sabbath; conſider what he ſayes in another place, treating of almes; where he occaſionally touches that Text 1 Cor. 16.1, 2. concerning the collection for the Saints on the firſt day of the week and asks this queſtion, what reaſon the Apoſtle had to command this day for the oblation of their alms? And anſwers it thus,bbHom. 2. foreign. Item foreign. ubi ſupre. Becauſe this day they did abſtain from all workes, and the Soul was more cheerful by the reſt of the day, beſides the good things received this day; for on this day death was deſtroyed, the curſe was diſſolved, ſin vanquiſhed, the gates of Hell broken in peices, therefore (ſaies he) if we ſo honour our Birth-dayes, how much more ought p. 231we to honour this day, which may well be called the Birthday of all Mankind? and how often does this Father call the Firſt day of the week theccforeign. In John 20. 1 Cor. 16.2.John 201 Cor 16:2 Lords day? a royal day, a day of reſt, and the like? ſo others extol it; Ignatius calls it, the Queen of days; the firſt day of the week, and the firſt day of the world; as truly the chiefeſt, as it is undoubtedly the firſt of dayes, ſaies Euſebius a moſt Holy day, ſayes Athanaſius, higher than the higheſt, ſaith Nazianzen. So ſincerely were the Antients devoted to the ſolemnity of this day, that in honour of Chriſt the Author of it, they thought they could never ſufficiently grace and garniſh it with titles of preheminence.

To perfect this Catalogue, Let us take in the Teſtimony of that renowned Auſtin, yea his judgement too,Auguſtine 12. 'tis worth the while to take a view of each; his teſtimony touching the Lords day is plain.ddVos in dic quem dicunt Solis, ſolem colitis; ficut autem nos cundem diom Dominicum dicimus, in eo quòd non ſolem ſed Reſurrectionem Domini veneramur. Contra Fauſt. Manich. lib. 18. cap. 5. You ſaith he, (ſpeaking to the Manichees) on the day called Sunday worſhip the Sun; but we call the ſame day the Lords day, becauſe therein we honour not the Sun, but the Lords Reſurrection, and how ſound his judgement was in the Doctrine of the Chriſtian Sabbath, appears by that which he ſpeaks of the divine Authority of it; he aſſigns this as the reaſon, why it is called the Lords day,ccPer Chriſtum Factus eſt Dies Dominicus, Ep. 86. becauſe (as it is in the Pſalm) the Lord hath made it; and it was made the Lords day by Chriſt Jeſus the Lord: And that upon the occaſion of his Reſurrection, as he telleth us twice over;ffDies Dominicus Chriſti Reſurrectione ſacratus eſt. De Cir. Dei & Ep. 119. ad Januar. The Lords day was conſecrated (ſaies he) by the Lords Reſurrection; and concerning the Jews Sabbath he is as plain and peremptory, quiſque illus diem obſervat tanquam litera ſonat, carnaliter ſapit; who ever keeps that day as the letter ſoundeth, he ſavoureth of the fleſh: And again, Chriſts doctrine is the ſame with Moſes's concerning the Sabbath, but the time or day is different: It were eaſie, if it were not needleſs to add any more, here is a complete Jury already, yet let it not be thought ſuperfluous, p. 232if one Witneſs more be called in.

Euſebius by name,Euſebius 13. whoſe Teſtimony concerning the univerſal obſervation of the Lords day all the Chriſtian world over is worthy to be filed. We have it towards the end of his Oration of the praiſes of Conſtantine where magnifying Chriſt above all the gods and grandees of the Heathens, he ſpeaks thus;ggforeign. Who (of all the gods or Heroes of the Gentiles) hath preſcribed to all the Inhabitants of the world by ſea and land, that coming together into one place, every week they ſhould celebrate as Feſtival the Lords day; and appointed that as they feed their bodies with food, ſo they ſhould refreſh their ſoules with divine inſtruction? Thus he teſtifies the Obſervation of the Lords day all the world over, and that by theh appointment of Chriſt. But does he not alſo tell us of ſome (as the Ebionites) who had a religious eſteem of the Saturday-Sabbath ſtill, and accordingly kept both days? Yes, but he writes them down in the black Book, among the Hereticks of that age, and ſo does Epiphanius too. Haereſ. 30. Let us a little attend Euſebius in his Hiſtorical deſcription of theſe Hereticks, he obſerves, that their name was given them from the Hebrew word foreign which ſignifies poor, Lib 3. c. foreign.becauſe of the poverty of their underſtandings; hhforeign.the men being very ſilly, and their Hereſie very ſenceleſs; for they did (ſaith he) entertain very mean and poor thoughts and opinions of Chriſt, holding that he was but a meer iiforeign.and a common man. Obſerve it well, The high opinion they had of the Saturday-Sabbath, was founded upon a low opinion of Jeſus Chriſt, I wiſh the new Ebionites of this age do not ſtill build upon the ſame foundation. Could men but ſee the Godhead and glory of Chriſt through the veil of his fleſh, me thinks the change of the Sabbath ſhould be no ſuch paradox to them; eſpecially to ſuch as have felt his divine power in the change of their hearts. But to cloſe all, let us briefly examine the p. 233oppoſite authorities produced in favour of this Ebionitiſh errour.

The firſt is Clemens Romanus, or he that writ the conſtitutions called Apoſtolicall, who is thus preſented in great pomp by our Antagoniſt. That bleſſed Clement (ſaies he) whoſe name is written in the book of life, that elect veſſel ſpeaks thus; Let us keep holy the Sabbath in memory of the Creation, and the Lords day in memory of Chriſts Reſurrection. lib. 7. c. 24. Anſw. 1

The Author of thoſe Conſtitutions was not that bleſſed Clement mentioned by Paul, but ſome baſtard Clement of a later extraction, as our learned Dr. Fulk tells the Remiſh Annotators. 'Tis true, the Epiſtle of Clement to the Corinthians is generally repoted the Legitimate iſſue of that elect veſſel. But let not this Author be angry, if I let the reader ſee his Legal-demain in aſcribing the book of Conſtitutions to the ſame Clement, which none but Papiſts do, our**Vide Chmenis de lectione patrum & Perkins to Demont. Praep. of the ptobl. Proteſtant writers I am ſure are of another mind. 'Tis a pitifull forlorn cauſe that flies ſo often for ſanctuary to the Bulwarks of Popery. But,

If he will needs build upon the authority of theſe conſtitutions; let him take what followes in the ſame book, Anſw. 2 Hebdomas una eſt inſignis & annus ſeptimus, & menſis ſeptimus & Sabbatum &c. iis omnibus praeſtat Dies Dominious Conſt. lib. 7 c. 36.and much good may it do him. Por ch. 36. this elect veſſel (as he calls him) prefers the Lords day before the Jewes Sabbath, and all other Jewiſh Feſtivities whatſoever, and herein he concurred with the reſt of the antients; whereas his Doctrine about the ſeventh day was but one Doctors opinion.

The next Teſtimony objected againſt us, is that of Euſebius; who reports a decree of Conſtantine the Emperour to eſtabliſh the Lords day as the great holy-day; Obj. 2 which the objector calls a preſumptuous decree. Year Anti-Chriſt prevailed with Conſtamine (as he would make ſilly people beleive) to change the Sabbath time into the firſt day. Page 113.

The Lord rebuke thee thou falſe tongue! Anſw. That the day was changed by a greater than Conſtantine even Chriſt p. 234himſelf, and his holy Apoſtles, we have I think made good by Scripture-Argument, and that this change was viſible in the Church's practice long before Conſtuntine was born, we have manifeſtly proved by the teſtimony of the moſt antient Fathers and eminent Martyrs. What if the renowned Emperour Conſtantine made a decree to eſtabliſh the Lords day? Was he therefore the Author of the day or of the change? Sozomen tells us, that this Chriſtian Emperour (as a tender Nurſing Father to the Church of Chriſt) did alſo by a publick Edict eſtabliſh the Chriſtian religion in all his dominions.Sozomen ib. 1. ch. 7. But will any man (in his right wits) draw ſuch a crack-braind Concluſion from hence; viz. That therefore Conſtantine was the Author of the Chriſtian Religion? Underſtand (preſumptuous man) that as the Chriſtian religion was profeſſed, ſo the Chriſtian Sabbath was practiſed when there was no Chriſtian Magiſtrate in the world, and that all the Chriſtian world over, long before Constantines time. Which one would think were enough to put to ſilence lying lips.

O, Obj. 3 but Merator and Dr. Hen in tell us, that in the Aethiopick Churches both dayes are ſtill obſerved.

True, Anſw. but they tell us alſo (Dr. Heylin I am ſure does) that both dayes are obſerved as Sabbaths, and accordingly called. For they call the Saturday the Jewes Sabbath, and the Lords day the Chriſtian Sabbath; ſo that what ever their practice be, 'Tis none of their pinciples, that the Saturday-Sabbath is the Chriſtian Sabbath And as for their practice; 'tis little to be regarded, conſidering their corruption: For, together with the Saturday-Sabbath, they obſerve**Mr. Breerwoods inquiries circumciſion too on the eighth day, with many other Jewiſh and Anti-Chriſtian cuſtomes. Bleſſed be God, for that better light which ſhines in the Churches of Europe. The teſtimonies taken out of Socrates do only prove, that in his time (namely 400 years after Chriſt) ſome Churches did meet together and break bread on the old Sabbath. Which we deny not; only we ſay, that the Lords day had ſtil the preheminence and that in four p. 235things, as learned Dr. Young ha's obſerved.

1. That the Saturday-Sabbath was never the day of ſolemn aſſemblies in all Churches; for the conſtom of holding aſſemblies on that day never obtained in the Churches of Rome and Alexandria, as Sozomon teſtifies.lib. 7. c. 19. Whereas all Churches had their Church-meetings on the Lords day, not one excepted.

2. The Saturday or old Sabbath was never kept as a ſolemn Feſtival; for in many Churches it was a weekly Faſting-day, and once a year in all Churches namely Eaſter-Eve,Conſtit. lib. 7. c. 24. and lib. 5. c. 15. being the day of Chriſts greateſt abaſement, while he lay in the grave, and under the ſorrowes of death; whereas every Lords day throughout the year was held a ſolemn Feſtival, Conſtit. lib. 7. c. 31.

3. All Ordinances were never adminiſtred with that uniformity on the old Sabbath as on the Lords day,Auguſt. ep. 118. Socrates lib 5. c. 22. as the Ordinance of the Lords Supper, which in the pureſt Churches was appropriate to the Lords day, which was therefore called the day of bread, as we noted before.Athan. Apol. 2. Hence that memorable paſſage of Athanaſius, who being accuſed for Breaking a Communion-cup clears himſelf thus, That time inſtanced by his accuſers was no Communion-time, for it was not the Lords day.

4. Their conventions on the old Sabbath were ever arbitrary, not urged as of neceſſity; unleſs by Ebion and his followers, who were therefore condemned, as Hereticks. But the obſervation of the Lords day was ever held a Chriſtian duty; and never were any ſtigmatized with that black brand of Hereſie for obſerving of it; nay, it was the badge of Chriſtianity, I am a Chriſtian, I dare not intermit it, to all theſe I may add.

5. The old Sabbath was never the Chriſtian Sabbath or day of reſt, but a working-day. So in Ignatius's time,Anno 314. he counſelled Chriſtians to work upon it, and the Council of Laodicea made a decree to this purpoſe, That Chriſtians ought not to Judaize and to reſt from work on the Sabbath-day, but to prefer the Lords day before it, and p. 236to reſt thereon from labour. In which words as Mr. Cawdrey well obſerves, this Synod did but expound the ſentence of of holy Ignatius. I might inſtance alſo the Council at Eliberis, Carthage, Arragon, Maſcon, Chalons and other both Fathers, Councills and Chriſtian Emperours; but others have prevented me in this kind of Antiquity. So much for the fourth Poſition.