vowed to God that hereafter they would neither buy nor sell any thing upon the Dominical days unless perhaps Food and Drink to such as passed by They vowed also That of all things which they sold of the value of Five Shillings de singulis quinque salidatis rerum they would give a Farthing or a fourth part to buy a Lamp or Candle for the Church and for the burial of the Poor And for the collecting of this the aforesaid Abbot ordained to be made an hollow piece of Wood in all Parish Churches under the Custody of two or three faithful men where the People should cast in the fore-mentioned Brass The aforesaid Abbot also ordained that an eleemosynarie or Alms-dish or Platter should be daily had to the Table of the Rich in which they should send part of their Meats to the use of those who were Indigent who had not prepared for themselves Which in part was a very charitable Appointment And the same Abbot prohibited That none should buy or sell any thing or litigate in Churches or in the Church-Porch or Church-yardâ— Then the Enemy of Mankind envying these and other Admonitions of this Holy Man put into the Heart of the King and Princes of Darkness so it seems the King and Nobility of England did not keep Sunday at that time that they commanded That all who should keep or observe the aforesaid Traditions and chiefly all who had cast down the Market for things vendible upon the Dominical days should be brought to the King's Court or to the King's Examination to make satisfaction or purge themselves about observing the the Dominical day But our Lord Jesus Christ whom we ought to obey rather than men who illustrated or made famous and as exceedingly renowned dedicated unto himself this day which we call Dominical or Lord's day by his Birth and by his Resurrection by his Coming and by the sending the Holy Spirit upon his Disciples he raised up Miracles of his Virtue and thus manifested it upon some Transgressors of the Dominical day Upon a certain Sabbath after the ninth hour a certain Carpenter in Beverlac making a Wooden Pin against the wholsome Admonitions of his Wife being struck with a Palsie fell to the Ground And a certain Woman knitting after the ninth hour of the Sabbath i. e. after Three of the Clock upon Saturday whilst she was very anxious to knit out part of her Work falling to the Earth struck with a Palsie she became dumb And at Nasfortun a Village of Master Roger Arundle a certain man made for himself Bread baked under the Ashes upon the Sabbath day after the ninth hour and eat of it and reserved to himself part until the Morning which when he brake upon the Dominical day Blood came out of it And he that saw it hath given Testimony and his Testimony is true And at Wakefield upon a certain Sabbath when a Miller after the ninth hour endeavoured to grind his Corn suddenly in the place of Meal there issued out so great a stream of Blood that the Vessel put under was almost filled with Blood and the Mill wheel stood immoveable against the vehement impulse of the Water and those who saw marvelled saying Forgive Lord forgive thy People And in Lincolinsiria whether he mean Lincolnshire or what place else I cannot tell a certain Woman had prepared Dough or 〈◊〉 or Pudding pye which carrying to the Oven after the 〈◊〉 â—ur of the Sabbath she put it into a very hot Oven and 〈◊〉 she had drawn it out she found it not baked and she put it again into the Oven made very hot and on the morning and on Monday when she thought to have found the Bread baked she found the Dough or Pudding-pye unbaked Also in the same Province when a certain Woman had prepared her Dough willing to carry it to the Oven her Husband said to her It is the Sabbath and the ninth hour is now past let it alone until Monday and the Woman obeying her Husband did as he commanded and wrapt the Dough in Linnen and in the morning when she went to look to her Dough lest it should exceed the Vessel because of the Leaven put into it she found by the Divine Will Bread made thereof and well baked without material Fire This is a Change of the Right Hand of the Most High and although the Almighty Lord by these and other Miracles of his Power did invite the People to the observation of the Dominical day yet the People fearing more Kingly and Humane Power than Divine and fearing those more who kill the Body and can do no more than Him who after he hath killed the Body can send the Soul to Hell and fearing more to lose Earthly things than Heavenly and Transitories than Eternals Oh sad as a Dog to the Vomit returned to keep Markets of things saleable upon the Dominical days Haec ille This referrs to England so Scotland did not receive the Change till 1203 and the King and Princes of England would not then agree to change the Sabbath or keep Sunday by this Authority This was I think in the time of King John against whom the Popish Clergy had a great Pique as not favouring their Prelacy and Monks by one of whom he was poysoned So we have here an Authority and for Matter of Fact undedeniable for ought I know or can find of a Council held in Scotland for initiating that is for the first bringing in there the observation of the Dominical day i. e. the first day of the week or Sunday and the King Princes and People of England were then against observing Sunday That Kingdom of Scotland was Christian very early and generally received the Christian Religion about Ann. Dom. 435 as before and has this Honour that they were one of the last in this part of the World which admitted the First day and that was not till 〈◊〉 thousand Two hundred years after Christ And to Binius 〈◊〉 Hoveden and Matthew Paris and to the Records of that Kingdom of Scotland where so great a Transaction cannot probably be lost further Enquirers are referred Which Matter of Fact strikes off One thousand Two hundred years out of the Kingdoms of England and Scotland from the Sixteen hundred years universal Concurrence so confidently affirmed as before And take out 1201 out of 1690 and there remains 489. Which is a Prescription much too modern and weak to alter and lay aside a lesser matter than the ancient establish'd Law of God I may safely leave any Reader to make his own Inferences in so plain a case only there being here and afterward mention made of Judgments inflicted on such as violated the Dominical day this I may say of that though I doubt many supposed Judgments are mistaken wrested and misconstrued and the Instances before given may be better applied to Breakers of the Seventh day Sabbath than of Sunday they being Instances of Facts done about the ninth hour upon
Jehovah the Holy Spirit by whom it is that his Countenance and Favour is eminently lifted up upon his People Which may be intimated in the Communion of the Holy Spirit be with you all 2 Cor. 13. 14 c. And the application of Favour and Peace to the Conscience seems eminently the Work of the Comforter John 14. 26. Ye received the Word with joy of the Holy Spirit 1 Thess 1. 6. Who is called the Eternal Spirit Heb. 9. 14. And the fruits of the Spirit are Love Joy Peace Long suffering Gentleness Faith Meehness Temperance Gal. 5. 22. And he that works these surely must be God these and other Graces are wrought by the Holy Spirit and God is Love 1 John 4. 8 16. Love is the Essence of God and the Holy Spirit works Love Joy Peace c. in Believers for the Holy Spirit is Truth 1 John 5. 6 which I take to be also the Essence of God And those Fruits are not ascribed to Men or Angels but to God the Holy Spirit And the like Blessing to that in Numb 6. 22 23 24 25 26. from the Father Son and Holy Spirit is used by the Apostle The grace of the Lord Jesus Christ and the love of God and the communion of the Holy Spirit be with you all Amen 2 Cor. 13. 14. and is used or some like words by the Reformed Ministry of Christ and as I remember by the Romanists also at the conclusion of their publick Work every where And these Blessings may also be noted as Prayers to the Father and to the Son and to the H. Spirit which proves also their Deity And they shall put my Name my Name upon the Children of Israel and I and I will bless them Numb 6. 27. Which may note the Oneness of the Name Jehovah agreeable to that before Jehovah our Aelohim is one Jehovah Deut. 6. 4. and Jehovah is one and his Name one Zech. 14. 9. These Three Mightys are One. And for an Human Authority that the Father Son and Holy Spirit arâ— one God and therefore to be worshipped I shall cite the First of the 39 Articles of the Church of England viz. There is but one Living and True God Everlasting without Body Parts or Passions of Infinite Power Wisdom and Goodness the Maker and Preserver of all things both visible and invisible and in unity of this Godhead there be Three Persons of one Substance Power and Eternity the Father the Son and the Holy Ghost And the late Assemblies Confession of Faith Chap. 21. Parag. 2. Religious Worship is to be given to God the Father Son and Holy Spirit and to him alone not to Angels Saints any other Creatures And the Declaration of those of the Congregational Perswasion of their Faith and Order Chap. 22. Article 2. uses the same words And the self-same words we find in the Confession of Faith published by the Antipaedobaptists Ch. 21. Art 2. To what has been said may be adjoyned that of the Lord Jesus whom the Disciples worshipped Mat. 28. 17. Go ye and teach all Nations baptizing them in the name of the Father and of the Son and of the Holy Spirit Mat. 28. 19. 'T is not said In thâ— names of the Father and of the Son and of the Holy Spirit but in the name of the Father and of the Son and of the Holy Spirit shewing those Three to be One and their Name One which Name in which Believers in Samaria were baptised is said to be the Name of the Lord Jesus Acts 8. 10 and Cornelius and his Company were baptized in the Name of the Lord Acts 10. 48. Which Scriptures considered I think do shew the Father to be Jehovah the Son to be Jehovah and the Holy Spirit to be Jehovah and these Three to be one Jehovah and their Name one And the words Hallowed be thy Name Mat. 6. 9 I take to be the same Name and the Name of the Father is the Name of the Son and of the Holy Spirit No man speaking by the Spirit of God calleth Jesus accursed and no man can say that Jesus is the Lord but by the Holy Spirit 1 Cor. 12. 3. Gifts are ascribed to the Spirit differences of Administrations ascribed to the Lord Christ diversities of Operations to the Father 1 Cor. 12. 4 5 6 7 8 9 10 11. See also some of the Fruits of the Holy Spirit before Gal. 5. 22 23. which Gifts different Administrations and Operations and Blessings and Fruits before mentioned considered with Passages in the Old and New Testament may help us to discern a little what is peculiar to the Father what to the Son and what to the Holy Spirit although as has been said there is an Oneness as in their Name so in their Operations We find Election is ascribed to the Father Sanctification to the Holy Spirit and Reconciliation and Justification to the Son 1 Pet. 1. 1 2 3. One Spirit one Lord one Father Eph. 4. 4 5 6. Which Mystery of God and of the Father and of Christ should be acknowledged Col. 2. 2. 1 Thess 3. 11 13. The comforting their Hearts in Col. 2. 2 is the Work of God the Holy Spirit the Comforter John 14. 26. The Holy Prophets spake as they were moved by the Holy Spirit 2 Pet. 1. 21 The Holy Spirit sent down from Heaven one of those things the Angels desire to look into 1 Pet. 1. 12. The Lord the Spirit 2 Cor. 3. 17 18. And that the Holy Spirit is Jehovah I think is also fully proved by Jeremiah He whom Jeremiah stileth Jehovah Jer. 31. 31 32 33 34 is declared to be the Holy Spirit Heb. 10. 15 16 17 and if Father Son and Holy Spirit be Jehovah then Christ the Son is Jehovah Numb 6. 25. And here I pretermit divers passages in Joshua Judges Psalms Proverbs and in the greater and lesser Prophets compared with the New Testament which seem to me to prove that Christ is Jehovah 5. Behold the days come saith Jehovah which seems to be Jehovah the Father I will raise unto David a righteous branch and he shall reign King and prosper and shall execute Judgment and Righteousness in the Earth In his days Judah shall be saved and this is his name whereby he shall be called Jehovah Tzidkennu i. e. Jehovah our Righteousness Jer. 23. 5. 6. And you have the like promise near verbatim in Jer. 33. 14 15 16. Which Jehovah Tzidkennu I think is Jehovah Christ whom Jehovah the Father would raise up unto David And Christ Jesus is made unto us Righteousness and Redemption 1 Cor. 1. 30 31 who was to make reconciliation for iniquity and to bring in everlasting righteousness Dan. 9. 24 where is a Promise of the Messiah the Prince v. 25 26 who by the Father was made sin for us that we might be made the Righteousness of God in him 2 Cor. 5. 21. Which Jer. 23. 5 6 33. 14 15 16 compared as above is my Fiâ—th Proof that
Church of Christ by the Father the Son and the Holy Spirit out of Bonage in and under literal Aegypt we have in Exod. 20. 1 2. I had also thought upon the first Command to have shewn â—hat Faith in Christ though it be the Gift of Faith a Duty â—od Eph. 2. 8. as every other Grace is is a â—uty commanded This is his Command That we believe in his Son Rom. 16. 26. 1 John 3 23 24. And by our Lord Jesus Christ Faith is said to be one of the weightier matters of the Law Mat. 23. 23. The People asked Jesus What shall we do that we may work the works of God Jesus said This is the work of God that ye believe on him which he hath sent John 6. 22 28 29. And the Righteousness by the Faith of Jesus Christ is witnessed by the Law and the Prophets Rom. 3. 21. Which may also pass for a further Proof That the Moral Law still obliges under the Gospel I had also prepared a few Sheets upon the second Command to enquire Whether Forms of Worship graved printed or written not instituted by the Lord but invented by Man are Good Right True Spiritual Christian Worship and Whether forbidden by the Letter of the second Command in the word Pesel about which good Worship there is much in the Old and much in the New Testament As also If the Lord's Prayer were not for Secret Prayer Enter into thy Closet shut thy Door pray to thy Father in secret thy Father who sees in secret shall reward openly Mat. 6. 6 9. All in secret but the Reward which should be open As also about Right Singing from Eph. 5. 18 19. And to have enquired after the import of those words there Psalms If that mean Psalms in the Word Hymns if that mean occasional Singing by such as have that excellent Gift And Spiritual Songs if that mean Songs composed of Spiritual Matter for which the Scriptures are full to furnish the meanest Minister of Christ and others also and all without Rhime And something concerning the horrible Prophaners of God Name by swearing and cursing against the third Command Thâ— Lord will not hold them guiltless I had prepared also some Thoughts about the rest of the Commands and in particular about the fifth Command and thereiâ— about Monarchy but finding I have much to do to recover thâ— word Seventh i. e. one word in the fourth Command I haâ— at present left it out Now seeing Mat. 5. 17 18 19 and Luke 16. 17. do so confâ— the Decalogue how is it that it confirms all the Ten Commanâ— without exception and not the Seventh day which is a part the Decalogue and is a seventh part of Time and one Day of tâ— Week And why should we so hotly oppose it God has plaâ—ly prescribed that day why do we alter it The best Reaâ— that I can give is the marvellous Corruption that is in our Nature which doth incline us to be as Gods and to give Rules to the Divine Majesty and to all the World and puts us upon Pretences to be wiser than God And the earnestness which I find in some for the First day I ascribe to the looseness of others who were for the First day and for Sports and Pastimes also upon it and much to the force of Example and Education we have been long trained up in the observation thereof and so entertained strong Conceits that we are in the right and cannot yet be put out of it though when we are asked we can assign no Command from Christ or his Word for it and yet fiercely contend for it Which shews plainly that it is God's Work to convince the World of this Sin yet means may be used It has been acknowledged that the Advocates for the First day generally mean well but should remember that good Intentions when they run in any Channel besides the Word have been the occasion of bringing in Monkery many Ceremonies great Controversies Errors Divisions and some bloody Wars and many Mischiefs which from the Primitive Times to this day have afflicted and shaken the Churches from which after some years consideration I think there can be no deliverance but by a profeâ—â—ed returning to be ruled in all cases by the plain Word of Christ And Learned Excellent Commenius the only surviving Bishop Commenius if he be yet alive Bishop of Bohemia in his printed Exhortation to the Churches of England upon the Restitution of Charles the Second Ann. Dom. 1660 prophesies our Ruine upon this Rock whilst Christ in his Word teaches one thing and men teach another where he brings in the Lord protesting against us all as no Christians because we keep not the Commands of Christ and when he shall vouchsafe to raise up some Repairers of the Collapsed state of the Church he would haâ—e them give God this Honour to do nothing but according to the Prescript of his Will Exod. 25. 40. all to be after the Paâ—tern in the Mount and to take that for an everlasting Rule â—â— was not thus from the Beginning Mat. 19. 8. and to have a caâ—e that what is not of Divine Institution but contrary thereunto be taken away as a Plant not of the Father's planting Mat. 15. 13. and whatever is instituted by GOD but through Carelesness of Man neglected or hath by Guile been changed be restored Mat. 5. 17 18 19. This Book of Commenius was printed about 1660 upon the occasion of the late King's Restitution wherein as I think he plainly intimates the restoring the Instituted Sabbath by Guile changed but in such terms as Quarrelers might have no certain Advantage he drives at a more thorow Reformation than hitherto hath been in the Churches and to bring us back to the Times of the Apostles wherein consists the true Glory and Happiness of the Churches although Commenius in that same Book fol. 51 52 53 54 says The Custom of the Bâ—hemian Churches was to keep the Dominical day As for those Laws which we call Ceremonial I take them to teach and Command Faith in Christ who was veiled and hid under Typical Ordinances as Sacrifices and Altars which in their very Nature ceased to be farther literally observed when Christ the true Antitype was sacrificed for his People and Circumcision the Passover and the then Priesthood were by his Death taken away and Baptism the Lord's Supper and another more excellent Gospel-Ministry instituted Mat. 28. 19 20. And the Epistles especially that to the Hebrews do open much of the Mysteries of Christ and the many Benefits Believers in him do receive by the several old and new Ordinances now explaining one another and I suppose may be of use for convincing the Jews when their time of Conversion comes and the Law of Sacrifices does discover how Man was justified from the Guilt contracted by transgressing any of the Commands viz. by Christ typified by the Sacrifices and his Righteousness As the Judicials did shew how Transgressors
of him because we keep his Commands 1 John 3. 21. which we are strictly required to walk after 2 John 6. The Eighth of the 39 Articles of the Church of England says No Christian man whatsoever is free from the Obedience of the Commandments which are called Moral Assemb Conf. chap. 19. of the Law of God says God gave to Adam a Law Par. I. This Law after his Fall continued to be a perfect Rule of Righteousness and as such was delivered by God upon Mount Sinai in Ten Commandments Par. II. This Law commonly called Moral doth for ever bind all as well justified persons as others neither doth Christ in the Gospel any way dissolve but much strengthen this Obligation Par. III V. Although true Believers be not under the Law as a Covenant of Works to be thereby justified or condemned Par. VI. So â—ar that great Assembly about the Ten Commands The Declaration of the Faith c. of the Congregational Churâ—hes before cited says the same things in the same words Ch. 19. Art 1 2 3 5 6. And so doth the Confession of Faith of the Antipoedobaptists â—efore mentioned Ch. 19. Art 1 2 3 5 6. And blessed are they who do his Commandments Rev. 22. 14. Now how can any man perswade himself or others that Christ â—r his Apostles do not intend by the above cited Scriptures the Ten Commands And if he do mean them whence comes this alteâ—ation and Why do men open their Mouths so far against his Tabernacle Rev. 13. 6. i. e. his Law which Tabernacle of the Testimony will be opened again in the Churches and some have already gotten the Victory over the Beast in this also Rev. 15. 2 5. And the Tabernacle of God will be again with men when the new Heaven and the new Earth come Rev. 21. 1 3. And 't is remarkable that the Remnant of the Seed of the Woman are such as keep the Commandments of God with whom the Dragon makes War Rev. 12. 17 and Rev. 14. 12. Here is the patience of the Saints here are they that keep the Commandments of God and the Faith of Jesus And all this and much more there is without one word of Exception against the Seventh day Q. 7. Whether the weekly Seventh day Sabbath and no other day was observ'd by the Lord Jesus Christ after his Incarnation and that constantly Answ No Christian man that I know has ever pretended that the Lord did not keep the Seventh-day Sabbath perfectly or that he kept the First day or any other day as a weekly Sabbath nor is there any Scripture for such Pretences And that he kept the Seventh-day Sabbath I think is proveâ— by the Scriptures which in general express his being a Lamâ— without blemish 1 Pet. 1. 19 which he had not been if there hâ— been any defect in his Obedience nor had his Righteousneâ— been perfect if he had not fulfilled all the Law i. e. all Righteousness More particularly it appears besides his course of Education under Joseph and Mary that he observed the Sabbath for upoâ— his setting about his Ministry he with Simon Andrew Jamâ— and John at Capernaum entered into the Synagogue on the Saâ—bath day and taught Mark 1. 21. 6. 1 2 on the Sabbatâ— days Luke 4. 31. On the Sabbath day he went into the Synagogâ— Mat. 12. 1 9 and John 5. 9. The Synagogues seemâ— Synagogues be Houses somewhat of the nature of our Parish-Châ—ches for Prayer and for weekly reading the Law and Propheâ— and sanctifying the Sabbath to which our Lord when he wâ— in the Country did resort And the Sabbath day which Christ observed was the Jeâ— Seventh-day Sabbath as is agreed by all and appears plainly bâ— that Mat. 12 and John 5 by the Jews Exceptions against Chriâ— as breaking their Sabbath as they apprehended but were mistaken And it farther appears that Christ constantly observed the Seventh-day Sabbath for when he came to Nazareth where he had been brought up as his custom was he went into the Synagogue on the Sabbath day and stood up for to read Luke 4. 16 to 21. and then and there preached the Gospel and expounded the Scriptures Which shews it was his Custom i. e. his constant Course from his Childhood at Nazareth where he had been brought up to keep the weekly Sabbath days of which Custom I find little said in some Books the Greek Expression for as his Custom was I take to be very full That it was Christ's usual constant Course And as at Nazareth so at Capernaum Christ taught them on the Sabbath days v. 31. And I shall hereafter shew that what is said here Luke 4. 16 31. of Christ is after the Death Resurrection and Ascension of Christ said of Paul that it was Paul's Custom also to keep the Sabbath Acts 17. 2. so that Paul did not alter the Sabbath which may also stay the mistaken Cavils about some Expressions in his Epistles as if Paul writ one thing and did another which Custom of Paul and other Believers who attended the Apostle's Ministry I think was a good Custom in the general which held from the beginning of the World till the Ascension of Christ and long afâ—er that as I hope to shew more fully hereafter which was â—bove four thousand years a Custom which one long day in Joâ—hua's and another in Hezekiah's time or the variety of the time of the Sun 's setting in different Climates does no way disturb for â—hat a day longer or shorter than another by some hours is still â— day and but a day and so could not alter or disorder the numâ—er of seven days to a week and so did not alter the seventh day â—ut would puzzle those to answer who make the Objection â—gainst themselves who finding the plainness of the Commandment against them have now invented instead of the Seventh â—ay commanded a new seventh part of time which seventh part â—f time from the Creation to this day by those two long days â— utterly impossible to be ascertain'd but however is a meer Fanâ—y there being no other Command but for the Seventh-day â—hich Christ and afterward Paul usually observed So as I may â—y this was a long undeniable and uninterrupted Custom time â—ut of Mind though 't is true the Sabbath had been somewhat â—rophaned in Nehemiah's time and by him reformed which â—ore confirms the Custom whereof more afterwards And I think all the Advocates for the First day as well as all the Reformed Christians in the World do agree that Christ has fulfilled all Righteousness and that he perfectly kept the Ten Commands whereof the Fourth was and is certainly one and the Seventh day certainly part thereof and that every true Believer has a part in Christ's perfect Obedience and consequently in his perfect keeping of the Seventh-day Sabbath Which I think sufficient for proving this point that the Seventh-day Sabbath and no other was constantly observed by him Q. 8. After the Lord Jesus had
the Sabbath day Yet I know not why without any damage to the Question it may not be admitted that whilst persons are perswaded tho' mistaken any thing is to be religiously observed and yet violate it the Lord might then and may still in like cases punish that Violation by Judgments as we find in the Histories he frequently punished Heathens when they prophaned their Heathenish Worship and Temples Particularly Xerxes's Army who were sent to pillage and destroy the Temple and Oracle of Apollo at Delphos for which themselves had some veneration were said to be destroyed by Thunder and Lightning And Herod's Messengers digging that so they might rifle the Temple for hidden Gold a Fire is said to break out of David's and Solomon's Coffins and to have consumed them to Ashes And Marcus Crassus a Roman Consul and General taking Two thousand Talents of Gold out of the Temple at Jerusalem which Pompey left there his whole Army was routed a little after Crassus was taken and some of that melted Gold poured into his Mouth which was thought a Judgment for that Sacrilege And Caepio a Consul of Rome after he with his Army had destroyed the Church of Tholouse in France and had taken thence a great Mass of Gold the History saâ—â— every man in his Army came to a miserable End whence whâ—n any man was remarkably followed by the Hand of God they used this Proverb saying of him Aurum habet Tolosanum He hath some of the Gold of Tholouse And whatever gross Mistakes some men have been and are still under in their own devised mediums of Worship whereof some have been as that of Apollo at Delphos was plainly Diabolical and others very diverse from what God has instituted in his Word yet how far the Lord may make men Examples of suffer them to be so made for sinning against their own Consciences though they be Misinformed Consciences I cannot tell And I think it may be true also that some Judgments have been executed upon Violaters of the Sabbath whereof the Stick gatherer of old is one famous Example and whereof I could assign some very Signal within these few years past if that were a good way of reasoning And what more there may yet be I know not Christ can vindicate his Commands and recover his own when and by what methods shall please him and to him I wholly leave it But this I am fully satisfied in that he that walks according to his Commands has no manner of cause to fear his Displeasure for obedience to his Will And this I assign as Answer to the many Reflections about Judgments supposed to be inflicted in this Case which Judgments of God I acknowledge to be a great Deep and hard to be fathom'd by the Wisest and are sometimes easie to be wrested both ways by willing Minds but are then best understood when considered as directly punishing Sins against the plain Commands and Word of God Now although this Precedent of Eustachius be somewhat long yet being Seconded by a Council and that transmitted and published to all the World in one of the Volumes of the General and Provincial Councils out of which I have translated it and this passing at the initiating or first bringing in of the Celebration of the First day of the week or Sunday into the Kingdom of Scotland which is famous for having the Gospel early preached there and in this as famous viz. for not receiving this Innovation so soon as some other parts of the World and England being then much of the same mind as before has been said and this being one Precedent which may serve to abate what is printed about the First day as if all the World since Christ and the Apostles time had observed it and as if the Sabbath ever since had been universally laid aside I have therefore inserted it and from hence at present shall only observe That the First day which some call the Dominical or Lord's day was not observed by the Christian Kingdom of Scotland nor I think by England Twelve hundred years after Christ Of the Dominical day the Magdeburgenses say It was ordained in a Council in Scotland about the observation of the Dominical day newly and lately brought into that Kingdom as is before noted out of Binius That it should be holy from the Twelfth hour of Saturday Even till Monday And fol. 788 a Synod in Scotland under Pope Innocent III. An. Dom. 1203 for inaugurating the King and the Feast of the Sabbath which I think might be about a year or two after the Abbot of Flay's being there William King of Scotland called a Council of the Chief of his Kingdom and commanded them to do Homage to his Son Alexander There came also a Legate from the Pope with a Sword and a purple Hat Indulgences and Priviledges to the young King also there it is decreed That Saturday from the Twelfth hour at Noon should be holy That the People should do nothing prophane but apply themselves to things sacred and this they should do even until Monday Boetius lib. 13 de Scotis fol. 788 which place in an hasty seeking I could not find By inaugurating the Sabbath was the more solemn settling of that matter which was as I guess about a year or two before first initiated or brought in by the Abbot of Flay As Binius Or whether this inaugurating were not by the King and Parliament of Scotland because it is said to be by the King and the Council of the Chief of his Kingdom I cannot say but this last seems to me most probable But that makes no difference in the case there and this well agrees with that of the Abbot of Flay as I think about a year or two before And how far this Precedent after the fine Device of the Epistle from Heaven and after this Abbot of Flay's coming to York may reach to this Kingdom of England you may see there I shall quote Binius once more the same Book fol. 1445 where he says At a Council at London celebrated by Hubert Archbishop of Canterbury in the time of Pope Innocent III Ann. Christi 1200 they decree That every Dominical day the Hostia should he renewed The Hostia is the Host in the Popish Mass i. e. a round Wafer Cake which after the Priest's Consecration they suppose to be the Body of Christ The Church of England then and some time before and long after till Edward the Sixth's time were devoted to the Church of Rome howsoever the Kings and Civil Government were disposed whereof we find a little in the President before cited of Eustachius and we have no Statute made for Sunday till that in Edward the Sixth which was but about 150 years since whereof more hereafter And Binius fol. 877 878 In the time of Pope Marcellus II there were some who kept the Sabbath day Sabbatarii which I think was in Rome who it seems held that the Dominical day was not to be
as to Feasts and Fasts Fol. 333 G 334 A The Schism in the East about observing the Passover as the Jews did continues Fol. 369 A B C D and this old Dissention about celebrating the Passover still troubled the Churches some upon one day some upon another so that we may plainly see what bad work these Inventions have made in the Church in former Ages even in the Primitive times Fol. 391 G H 392 A A Synod at Rome where Pope Sylvester the Bishop of the Holy and Apostolick See Prelate of the City of Rome saith about the Solemnity of the Passover It was commanded to all Bishops and Presbyters to keep the observation of the Passover from the Fourteenth of the Moon to the Twenty first Fol. 482 D The Novatians in a Synod constituted That the Feast of the Passover should be celebrated when the Jews celebrated it And fol. 493 A. See fol. 608 C D. 639 B. Fol. 856 B the Jews are said to celebrate the Passover twice in one year Fol. 363 B the Passover was observed as one of the times for Baptizing As for the observation of Easter neither our Saviour nor his Apostles have commanded us any where to observe it which some in the lesser Asia celebrate the Fourteenth day of the Month others in other parts of Asia vary in the Month yet hold it on Saturday and gather that the celebration of the Feast of Easter came up more of Custom than by any Law or Canon Those who keep Easter the Fourteenth day bring the Apostle John for their Author but Rome and the West parts alledge Peter and Paul for themselves And Socrates says he has laid down sufficient to prove that the Feast of Easter began more of Custom than by Command of Christ or any Apostle Soc. 5th Book Chap. 21 Fol. 353 354. Lucius Cent. 5 fol. 384 B the Passover observed and celebrated as an yearly Solemnity of the Lord's Resurrection where we have also the Paschal Vigils or Watchings by Night which I think were at Rome Cent. 6 fol. 170 C all are said to observe the Passover yet there fell out a Contention between the Spaniards and French about the time of celebrating the Paschal day for the French celebrated the Fourteenth of the Calends of May the Spaniard the Twelfth of the Calends of April a pretty great Variation but Sigebert says that Strife was taken away by Miracle for the Spaniards in the time of the Passover wanted Water to baptize which the French had and so it seems it was counted clear from that Accident in that Age that the French were in the right In the Seventh Century fol. 22 E there is said to be a great Contention between the English and Scots about observing the Passover whether it should be observed after the manner of Rome So that these Observations did come from Rome and have plainly served to divide the Christian World but are not instituted in the Scriptures Fol. 72 B That Baptizing amongst the Britains was mostly at the Paschal Solemnity Fol. 76 A At what time or upon what Days or Festivals they did distribute the Supper of the Lord it does not sufficiently appear unless what Caesanus mentions of the time of the Passover Fol. 82 A B About observing the Passover the Britains varied from the Roman Churches as Beda lib. 3 cap. 25 a great Dissention between the Scots and English about this But in a Synod which Theodorus caused afterwards in England it was ordained That the Passover should every where be held upon the Dominical after the Fourteenth day of the Moon of the first Month Ut Pascha ubique servaretur Dominicâ post decimam quartam lunam primi mensis Beda lib. 4 cap. 5. Fol. 104 D Those who did not fast on the day of Christ's Passion were to be debarred from the Paschal Joy this was designed against those who would not fast on the Seventh-day Sabbath Upon the day of our Lord's Birth Clerks are commanded to tell the People what day of the Month the Passover was to be celebrated And fol. 114 G the like And fol. 123 F G Pope John in his Epistle to the Scots reprehends them for observing the Passover different from the Roman Church Tonsures and Unctions and Latin Masses and the Paschal Rite the Popes of Rome obtruded upon the Britains or some of them about the Year Six hundred Sixty six or a little after And there and in fol. 124 we may see many other Romish Rites introducing Fol. 125 B And there were some then who opposed and blamed the Domination of the Pope of Rome Fol. 132 The Britains did not observe the Dominical day of the Passover in its time but from the Fourteenth to the Twentieth day of the Moon But Austin the Pope's Legate endeavoured to perswade the Britains to celebrate the Passover in the Roman manner but Columbanus and Dagaenus Bishops of the Scots and Picts were so tenacious of their own Ceremonies that they would not Eat nor Lodge with those pretended Reformers And in the Isle of Man things came from Disputes to Arms and those addicted to Rome slew as they say 1200 Monks if they do not misreckon who defended the Rights of their Ancestors Fol. 133 The English about that time I think began to observe the Passover in the Romish manner but Bishop Coleman with those with him would not assent but rather left his Bishoprick Fol. 151 G There was some Difference in Spain about this Fol. 190 D E F G H. and fol. 191 192 A Synod is called in Britain about the Controversie of the Passover where the King and his Son differ about it And there is a long Dispute between Bishop Coleman and Presbyter Wilfrid and much of that Dispute is again repeated fol. 289 290 where Osvius the King turns to the Roman Observation of the Passover and Coleman and others who would not receive that Alteration nor the shaving of the Crown returned to Scotland So the Churches are all along beholden to Rome for this Controversie also Cent. 8 fol. 202 B C The Britains i. e. I think the Welch about the Year of Our Lord 731 did not yet celebrate the 〈◊〉 with the English Pictâ— and Scots and other neighbouring People They say the Pictâ— began to celebrate the Passover in the Roman manner Ann. Doâ— 716 Bedâ—â— Sigebertus â—as it Ann. 709 and many German Churches were drawn to the Roman Paschal Celebration And in Spain they differ'd in this from Rome Fol. 290 B C D The Britains still opposed and rejected the Roman Passover Fol. 291 A In the East some observed the Passover one day and some another Cent. 9 fol. 15 E Pope Paschal fol. 185 B. 281 B E made Pope without the Assent of the Emperor Fol. 281 you may read his Character where they say he held the place of Antichrist seven years to Ann. Dom. 824. Cent. 10. We have little that I can find of this matter in the Tenth Century Cent. 11.
of Tyre brought all manner of Ware and sold on the Sabbath to Judah in Jerusalem so here was a notorious general Violation of that Law whereupon he contends with the Nobles of Judah What Evil is this that ye do and prophane the Sabbath day Did not your Fathers thus it seems keeping Markets upon the Sabbath day was before his time and did not our God bring all this Evil upon us and upon this City Yet ye bring more Wrath upon Israel by prophaning the Sabbath And then he commanded to shut the Gates as it began to be dark till after the Sabbath and set his own Servants at the Gates that no Burthens might be brought in on the Sabbath Neh. 13. 15 to 22. Q. 2. If it be prophesied by any of the Prophets that the Sabbath should be changed in times of the Gospel and by whom Ans That other which should rise and be diverse from the first Dan. 7. 24 I find many Expositors think agrees best with Antichrist And who should wear out the See the Dutch Annotaâ— on Dan. 7. 24. Saints of the Most High and think to change Times and Laws and that they should be given into his Hand until a time and times and the dividing of times Dan. 7. 25. Divers learned men understand his wearing out the Saints to prophesie his Prosperity for a Season and his changing of Times and Laws to be of changing the Sabbath which would be given into his Hand and a time and times and half a time to be the Three years and an half elsewhere spoken of Rev. 12. 14. 11. 11 with Dan. 7. 24 25. Compare also Isa 24. 1 5. Hos 2. 11. But when those Three years and an half will end I know not And it seems to be somewhat observable That Ludovicus the Name of a great Prince now in the World has in the numerical Letters of it the exact number of 666 Rev. 13. 18 which Note as I am now of late credibly informed since the writing of these Sheets has been taken notice of 3 or 4 years since by a learned Doctor and Prelate of the Church of England and it may be since by some others And if this be the Meaning of the Holy Spirit in that Place and Context it has many Consequences which much concern the Churches of Christ at home and abroad to consider But that in truth this Change of the Seventh day was introduced by the Bishop of Rome let any man who peruses those few Collections before about that matter judge And if the observation of the First day no where commanded in the Word by the Lord that I could ever find or read or hear of be an Error as I conceive it is Jehovah the Messiah who is Head of the Church who loves it and gave himself for it can by his Word and Holy Spirit cleanse it from this and all other Mistakes which yet remain and will present it a glorious Church without spot or wrinkle that it may be holy and without blemish Eph. 5. 23 25 26 27. Charnock's Attributes f. 755 756 757 758 782 783 414. That no man ought to alter God's Laws and that Disputes against them are intolerable and that it is a controuling of the Divine Wisdom to make any Alteration in his Precepts Charn Attrib f. 400 402 403 404. The wise in Heart will receive the Commands Prov. 10. 8. I have heard Mr. Charnook's Practice was to preach upon the First day but what his Judgment was in the main point I do not remember to have read in those Writings of his which are in my Hand Mr. Pool of whom mention is made before I think might be in Opinion and Practice for ought I know for the First day and of the same Opinion have been and are many other worthy men as has been acknowledged Yet still Sin is the Transgression of the Law 1 John 3. 4. And this is the love of God that we keep his Commandments which are not grievous 1 John 5. 3 nor have any thing in them which Men should be unwilling to keep The Wisdom of God appears in his Laws Charn Att. f. 412. Submit to his Wisdom in this Case f. 413. The Moral Law cannot be abolished or altered in the whole or any part of it without Reflection upon the Wisdom and Righteousness of Christ the Law-giver Charn Att. f. 549. Man's Glory in the World lies in his Conformity to Christ and our Conformity to him lies in our keeping his Commands His Law is holy Rom. 7. 11. Pure Psal 19. 8. Holy and pure as it is a Ray of the pure nature of Christ the Law-giver f. 559. though they be never so many and great who are of another Opinion The Law to alter the Seventh day to the First you may see before in the Collections out of the Centuries was by the Bishops of Rome who though they pretended to dispense with the Laws of the Church could not alter or dispense with the Laws of God because no Law can be dispensed with or altered in any point by any Authority but that which is equal to that which enacted it Now no Pope or other men on Earth can pretend to an Authority equal to the Authority of God so as if there be no Divine Precept for any other than the Seventh day then it is certain that no Decrees of Popes or Councils or any Tradition can be of any force to alter that Law God hath declared to be his Law The Apostles have made no new Laws about this as before but left it as they found it And that neither the Pope nor any other Power can dispense with the Law of God I think has been agreed by all the great Protestant Writers and the Reason is evident The Laws of God are above them and no Church or Man or Men can dispense with them in any Case It may be some may secretly wish that this Fourth Command for the keeping holy the Seventh day were not so plain or that it were expressed or that they could somewhere find it altered in the Scriptures because so plain a Command not repealed nor altered there and so confirmed by Christ faces their Consciences answers all the Books and throws down all the Batteries raised against it Fain they would find out some colourable Objections to shelter themselves in a continual Violation of it but still that Law rises up and overthrows all Opposition They pray to God to encline their Hearts to keep that Law and yet keep it down what they can but all will not do GOD who has reserved a Tenth of our Substance has reserved but a Seventh of our Time which we should neither alter nor begrudge And indeed it seems to me marvellous that the observation of the weekly Seventh-day Sabbath should be so long laid aside here in a Land of Light notwithstanding so direct and plain a Command and that the First day should so far obtain for which we have so very