Colossians 2:16,17. Let no man judge you in meate or in drink, or in respect of an holy day, or of the new Moone, or of the SABBATH dayes: which are a
shadow of things to come, but the body is of Christ.
TO THE CHRISTIAN READER.
AND such I hope to meet with, in this part especially; which treating of the affairs of the Christian Church, cannot but be displeasing unto them, which are not Christianly affected. Our former Book we destinated to the Jewish part of this enquiry; wherein, though long it was before we found it, yet at the last we found a Sabbath. A Sabbath which began with that state and Church, and ended also when they were no longer to be called a Nation;
but a dispersed and scattered ruin of what once they were. In that which followeth, our enquiry must be more diffused, of the same latitude with the Church; a Church not limited & confined to some Tribes and Kindreds, but generally spreading over all the world. We may affirm it of the Gospel, what Florus sometimes said of the state of Rome. Ita late per orbem terrarum arma circumtulit, ut qui res ejus legunt, non unius populi, sed generis humani facta discant. The history of the Church, and of the World, are of like extent. So that the search herein, as unto me it was more painful in the doing, so unto thee will it be more pleasing being done; because of that variety which it will afford thee. And this Part we have called the History of the Sabbath too; although the institution of the Lord’s Day, and entertainment of the same in all times and Ages since that institution, be the chief thing whereof it treateth. For being it is said, by some, that the Lord’s Day succeeded by the Lord’s appointment, into the place and rights of the Jewish Sabbath; so to be called, and so to be observed, as the Sabbath was:
this book was wholly to be spent in the search thereof, whether in all, or any Ages of the Church, either such doctrine had been preached, or such practice pressed, upon the consciences of God’s people. And search indeed we did with all care and diligence, to see if we could find a Sabbath, in any evidence of Scripture, or writings of the holy Fathers, or Edicts of
Emperors, or Decrees of Councils, or finally in any of the public Acts &
Monuments of the Christian Church. But after several searches made, upon the alias, and the pluries, we still return, Non est inventus, and thereupon resolve in the Poet’s language, Et quod non invenis usquam, esse putes
nusquam; that which is no where to be found, may very strongly be
concluded not to be at all. Buxdorfius in the 11th Chapter of his Synagoga Iudaica, out of Antonius Margarita, tells us of the Jews, quod die
sabbatino, praeter animam consuetam, praediti sunt & alia; that on the Sabbath day, they are persuaded that they have an extraordinary soul infused into them, which doth enlarge their hearts, and rouse up their spirits. Ut Sabbatum multo honorabilius peragere possint, that they may celebrate the Sabbath with the greater honor. And though this sabbatary soul, may by a Pythagorical *, seem to have transmigrated from the Jews, into the bodies of some Christians, in these later days: yet I am apt to give myself good hopes, that by presenting to their view, the constant practice of God’s Church in all times before, and the consent of all God’s Churches at this present; they may be dispossessed thereof without great difficulty. It is but anima superflua, as Buxdorfius calls it; and may be better spared, than kept, because superfluous. However I shall easily persuade myself, that by this general representation of the state and practice of the Church of Christ, I may confirm the wavering, in a right persuasion; and assure such as are already well affected, by shewing them the perfect harmony and agreement, which is between this Church and the purest times. It is our constant prayer to almighty God, as well that he would strengthen such as do stand, and confirm the weak, as to raise up those men which are already fallen into sin and error. As are our prayers, such should be also our
endeavors; as universal to all sorts of men, as charitable to them in their several cases and distresses. Happy those men, who do aright discharge their duties, both in their prayers, and their performance. The blessing of our labors we must leave to him, who is all in all: without whom all Paul’s planting, and Appolo’s watering, will yield poor increase. In which of these three states soever thou art, good Christian Reader, let me beseech thee kindly to accept these pains; which for thy sake were undertaken; that so I might, in some poor measure, be an instrument, to strengthen or confirm, or raise thee; as thy case requires. This is the most that I desire, and less than this thou couldst not do, did I not desire it. And so fare thee well.
CHAPTER 1
THAT THERE IS NOTHING FOUND IN SCRIPTURE, TOUCHING THE KEEPING OF THE LORDS DAY.
(1) The Sabbath not intended for a perpetuall ordinance. (2) Preparatives unto the dissolution of the Sabbath, by our Savior Christ. (3) The Lords day not enjoyned in the place thereof, either by Christ, or his Apostles: but instituted by the authority of the Church.(4) Our Saviours resurrection on the first day of the weeke, and apparitions on the same, make it not a Sabbath. (5) The comming downe of the Holy Ghost, upon the first day of the weeke, makes it not a Sabbath. (6) The first day of the weeke not kept more like a Sabbath, than the other dayes, by Saint Peter, Saint Paul, or any other of the Apostles. (7) Saint Paul frequents the Synagogue, on the Iewish Sabbath; and upon what reasons. (8) What was concluded against the Sabbath, in the Councell holden in Hierusalem. (9) The preaching of Saint Paul at Troas, upon the first day of the weeke, no argument, that then that day was set apart by the Apostles, for religious exercises. (1) Collections, on the first day of the week, I Cor.16, conclude as little for that purpose. (11) Those places of Saint Paul, Galat.4.10; Coloss.2.16, doe prove iinvincibly, that there is no Sabbath to be looked for.
(12) The first day of the week not called the Lords day, untill the end of the first age: and what that title addes unto it.
(1) WE shewed you in the former book what did occur about the Sabbath, from the Creation of the world to the destruction of the Temple: which comprehended the full time of 4000 years and upwards, in the opinion of the most and best Chronologers. Now for five parts of eight of the time computed, from the Creation to the Law, being in all 2540 years and somewhat more, there was no Sabbath known at all. And for the fifteen hundred, being the remainder, it was not so observed by the Jews
themselves as if it had been any part of the Law of Nature; but sometimes kept, and sometimes broken; either according as men’s private businesses, or the affairs of the republic, would give way unto it. Never such
conscience made thereof, as of adultery, murder, blasphemy, or idolatry; no not when as the Scribes and Pharisees had most made it burdensome, there
being many casus reservati, wherein they could dispense with the fourth Commandment, though not with any of the other. Had they been all alike, equally natural and moral as it is conceived; they had been all alike
observed, all alike immutable: no jot nor syllable of that law, which was ingraft by nature in the soul of man, being to fall to the ground, till heaven
& earth shall pass away and decay together; till the whole frame of Nature, for preservation of the which that Law was given, be dissolved for ever.
The Abrogation of the Sabbath which before we spake of, shows plainly that it was no part of the Moral law, or Law of Nature: there being no law natural, which is not perpetual. Tertullian takes it for conceit, or at least makes it plain and evident. Temporale fuisse mandatum quod quandoque cessaret, that it was only a temporary constitution, which was in time to have an end. And after him, Procopius Gazaeus, in his notes on Exodus, lays down two several sorts of laws whereof some were to be perpetual and some were not; of which last sort were Circumcision, and the Sabbath, Quae duraverunt usque in adventum Christi, which lasted till our
Saviours’s coming; and he being come, went out insensibly of themselves.
For as S. Abrose rightly tells us, “Absente imperatore imago ejus habet autoritatem, praesente non habet, etc. What time the Emperor is absent, we give some honor to his State, or representation; but none at all, when he is present. And so, saith he, the Sabbaths and new-moons and the other festivals, before our Savior’s coming, had a time of honor during the which they were observed: but he being present once, they became neglected.”
But hereof we have spoke more fully in our former book.
(2) Neglected, not at once, and upon the sudden, but leisurely and by degrees. There were preparatives unto the Sabbath, as before we showed, before it was proclaimed as a Law by Moses: and there were some
preparatives required, before that law of Moses was to be repealed. These we shall easiest discover if we shall please to look on our Savior’s actions;
who gave the first hint unto his disciples for the abolishing of the Sabbath, amongst other ceremonies. It’s true that he did frequently repair unto the Synagogues on the Sabbath days, and on those days did frequently both read and expound the Law unto the people. And he came to Nazareth;
saith the Text, where he had been brought up, and as his custom was, he went into the Synagogue on the Sabbath day, and stood up to read. It was his custom so to do, both when he lived a private life, to frequent the Synagogue that other men might do the like by his good example; and after, when he undertook the ministry, to expound the Law unto them
there, that they might be the better by his good instructions. Yet did not he conceive that teaching or expounding the word of God was annexed only to the Synagogue, or to the Sabbath. That most divine and heavenly Sermon which takes up three whole Chapters of S. Matthew’s Gospel was questionless a week day’s work; and so were most of those delivered to us in S. John; as also that which he did preach unto them from the ship-side, and divers others. Nay, the text tells us that he went through every City and Village, preaching, and showing the glad tidings of God. Too great a task to be performed only on the Sabbath days; and therefore doubt we not but that all days equally were taken up for so great a business. So when he sent out his Apostles, to preach the kingdom of God, he bound them not to days and times, but left all at liberty: that they might take their best
advantages, as occasion was; and lose no time in the advancing of their Master’s service. Now in this he seemed to give all days the like prerogative with the Sabbath; so many other ways did he abate that estimation which generally the people had conceived of the Sabbath day.
And howsoever the opinion which the people generally had conceived thereof was grounded, as the times then were, on superstition rather than true sense of piety: yet that opinion once abated, it was more easily prepared for a dissolution; and went away at last with less noise and clamor. Particulars of this nature we will take along, as they lie in order.
His casting out the unclean spirit out of a man, in the Synagogue of Capernaum, on the Sabbath day; his curing of Peter’s wife’s mother, and healing many which were sick of divers diseases, on the self-same day:
being all works of marvelous mercy, and effected only by his word, brought no clamor with them. But when he cured the impotent man at the pool of Bethesda, and had commanded him to take up his bed and walk;
then did the Jews begin to persecute him, and seek to slay him. And how did he excuse the matter? My Father worketh hitherto, saith he, and I also work: ostendens per haec, in nullo seculi hujus Sabbato requiescere Deum, a dispensationibus mundi, & provisionibus generis humani. “Whereby, saith Origen, he let them understand that there was never any Sabbath wherein God rested or left off from having a due care of mankind; and therefore neither would he intermit such a weighty business in any reference to the Sabbath.” Which answer when it pleased them not, but that they sought their times to kill him, he then remembereth them how they themselves upon the Sabbath used to circumcise a man, & that as lawfully he might do the one as they the other. This precedent made his disciples a little bolder than otherwise perhaps they would have been; Pulling the ears of corn, and
rubbing them with their hands, and eating them to satisfy and allay their hunger: which Epiphanius thinks they would not have done, though they were an hungered, had they not found both by his doctrine and example, that the Sabbath did begin to be in its declination. For which, when he and they were jointly questioned by the Pharisees, he chokes them with the instances of what David did in the same extremity, when he ate the shew- bread; and what the Priests did every Sabbath, when they slew the
sacrifice. In which it is to be considered, that in these several defences, our Savior goes no higher than the legal ceremonies, the sacrifice, the shew- bread, and the Circumcision. No argument or parallel case drawn for his justification from the moral law; or any such neglect thereof on the like occasions. Which plainly shews, that he conceived the Sabbath to be no part or member of the moral Law; but only to be ranked amongst the Mosaical ordinances. It happened on another Sabbath that in the
synagogue he beheld a man with a withered hand, and called him forth, and made him come into the midst and stretch out his hand, and then restored it. Hereupon the Author of the Homily entitled de Semente, ascribed to Athanasius, hath noted thus, *, “that Christ reserved his greatest miracles for the Sabbath day: and that he bade the man stand forth, in defiance as it were of all their malice, and informing humor:” His healing of the woman which had been crooked 18 years, and of the man that had the dropsy, one in the synagogue, the other in the house of a principal Pharisee, are proof sufficient that he feared not their accusations. But that great cure he wrought on him that was born blind is most remarkable to this purpose.
First, in relation to our Savior, who had before healed others with his word alone; but here he spit upon the ground and made clay thereof, and
anointed the eyes of the blind man with the clay: *, but to mould the clay and make a plaster was questionless work, so saith Epiphanius. Next in relation to the patient, whom he commanded to go into the pool of Siloam and then wash himself: which certainly could not be done without bodily labor. These words and actions of our Savior, as before we said, gave the first hint to his disciples for the abolishing of the Sabbath amongst other ceremonies, which were to have an end with our Savior’s sufferings; to be nailed with him to his Cross, and buried with him in his grave for ever.
Now where it was objected in S. Austin’s time, why Christians did not keep the Sabbath, since Christ affirms it of himself that he came not to destroy the Law but to fulfill it, the Father thereto makes reply “that therefore they observed it not, Quia quodea figura profitebatur, jam Christus implevit, because our Savior had fulfilled what ever was intended
in that Law by calling us to a spiritual rest in his own great mercy. For as it is most truly said by Epiphanius, *, etc. “He was the great and everlasting Sabbath, whereof the less (and temporal) Sabbath was a type and figure, which had continued till his coming: by him commanded in the law; in him destroyed, and by him fulfilled in the holy Gospel.” So Epiphanius.
(3) Neither did he, or his disciples, ordain another Sabbath in the place of this, as if they had intended only to shift the day, and to transfer this honor to some other time. Their doctrine and their practice are directly contrary to so new a fancy. It is true that in some tract of time the Church, in honor of his resurrection, did set apart that day on the which he rose, to holy exercises: but this upon their own authority, and without warrant from above that we can hear of, more than the general warrant which God gave his church, that all things in it be done decently and in comely order. This is that which is told us in the Homily, inscribed as formerly we noted, unto Athanasius: *, we honor the Lord’s day for the resurrection. So Maximus Taurinensis, Dominicum diem ideo solennum esse, quia in eo salvator, velut sol oriens, discussis infernorum tenebris, luce resurrectionis, emicuerit; “That the Lord’s day is therefore solemly observed, because thereon our Savior, like the rising Sun, dispelled the clouds of hellish darkness by the light of his most glorious resurrection.” The like S. Austin, Dies Dominicus Christianis resurrectione Domini declaratus est, & ex illo cepit habere festivitatem suam. “The Lord’s day was made known, saith he, unto us Christians by the resurrection, and from that began to be accounted holy.” See the like, lib.22.de Civit.Dei.c.30. & serm.15.de Verbis Apostoli. But then it is withal to be observed, that this was only done on the authority of the Church, and not by any precept of our Lord and Savior, or any one of his Apostles. And first, besides that there is no such precept extant at all in holy Scripture, Socrates hath affirmed it in the general, *, etc. that the designs of the Apostles was not to busy themselves in prescribing festival days, but to instruct the people in the ways of
godliness. Now lest it should be said that Socrates, being a Novatian, was a professed enemy to all the orders of the Church, we have the same, almost verbatim, in Nicephorus, lib.12.cap.32. of his Ecclesiastical History. S.
Athanasius saith as much for the particular of the Lord’s day, that it was taken up by a voluntary usage in the Church of God, without any
commandment from above. *, etc. As saith the Father, “it was commanded at the first, that the Sabbath day should be observed in memory of the accomplishment of the world: *, so do we celebrate the Lord’s day, as a