Fides Catholica, or, The doctrine of the Catholick Church in eighteen grand ordinances referring to the Word, sacraments and prayer, in purity, number and nature, catholically maintained, and publickly taught against hereticks of all sorts : with the solutions of many proper and profitable questions sutable to to [sic] the nature of each ordinance treated of / by Wil. Annand ...

SECT. IV.

We have them amongst us that are for no sabbath at all: we have those that are onely for the Jewish: let us therefore see what sabbath that is, which day of the seven, we are under the Gospel bound to keep, and sanctifie by a Holy resting from our or∣dinary imployment. That a sabbath or one day in seven is to be kept, the Scripture is clear: that that sabbath kept by the Iews was the sixth day from the Creation, is more then probable: that the sab∣bath of the Christian Church, is the first day of the week, is easie to be defended, the Jewish sabbath being changed. In which defence we shall distinctly speak to these three things. And

• 1. See that there is such a change.
• 2. The Authors of that change.
• 3. The reason of that change.

We read in several places of the Apostles going into the Iew∣ish Synagogues on the sabbath day, to preach the word of God unto the people; they bearing for a time with the infirmity of the Iews, kept in a publick manner both their sabbaths and their feasts, Acts 13.15. Acts 20.16. yet so that they alwayes Implied some freedom gotten by Christ, and therefore daily met. But when as the Iews grew perverse, and urged a necessity of those things, then the Apostles stood to their liberty, and changed the day quite and clean, and wrot to the Churches not to heed the sabbath, that is, the seventh day from the creation; for instance, Col. 2.16. Let no man therefore judge you in meat or in drink, or in respect of an holy day, or of the New-Mooner of the sabbath dayes? every thing here is Jewish, which the Colossians being pressed by some to observe, the Apostle would not have them be startled for meat or drink, or New-Moons or sabbath days; for since Christ is come, these are not to be observed. At the difference of meats is taken away by Christ, so is the sabbaths; for you must note in all the Gospel the Christains day of rest is never called the sabbath, and therefore not now to be observed by them, or taught unto them.

It is to be observed that in the body of the fourth Commande∣ment, which is onely binding in respect of its being moral (for all those after Laws, as not kindling fires, were not written upon the mount with the finger of God on tables of stone) God commands simply the seventh day to be observed, speaks not of the seventhday from the creation, but gives and allows men six, and the seventh to be his; which is done even in the Gospel, by setting apart for his service one day in seven, the moral Law requiring no more, which seventh day the Iews in their worship make the last day of the week and by it keep the Law: the Christians in their worship make it the first day of the week not contradicted by the Law, God leaving himself a power to alter or not alter the day as he saw good, without infringing any of those Laws which he appoint∣ed should be binding: the same God therefore that spoke to the Iews on Mount Sinai, for keeping of the seventh or sabbath day, indifferently forbids the Colossians to observe the sabbath the se∣ven••h day from the creation stricty.

But shall the Colossians keep no day for the service of God?

shall they rest from their labours no time? witho••t question our A∣postle had taught that Church to keep one day in seven; he was a wise master-builder, and could not 〈◊〉〈◊〉 in so necessary a point to give them his judgement; we conclude therefore that that day that was kept by the Apostles and the Churches where they were, was taught also to the Churches where they were not; which caused the Collossians to be judged in not keeping the Jewish ••••b∣bath: and that made the Apostle write to them so punctually against sabbaths. Now the day that the Apostles kept, and the Church with them, is generally called the first day of the week (never the sa••bbath) of which we have these remarkable passag••••, holding forth a change.

• 1. Our Saviours resurrection, Mat. 28. he sleeped in the grave the Jewish sabbath, & left it behind him wrapped in the grave clothes; as he had by his death & burial put an end to all Ceremonial Laws, so to the Ceremony of the sabbaths being precisely the seventh day from the Creation. 2 Col. 16. on only day in seven being moral, we have this shadowed out untosis more clearly then that idle Ro∣manist Paleatus, who took great pains to write about the shape or shadow of our Saviours body in the linnen cloth wherein he was buried; we are sure that the Jewish sabbath was but a type or sha∣dow of that day of rest, that even on earth was to be kept.
• 2. Our Saviours apparition, Iohn 20.19 the same day at even∣ing being the first day of the week, he appeared to all his Disci∣ples vers. 19. And after eight dayes; he appeared again: which must be the same day of the week. On the Jewish sabbath, if the Disci∣ples should be gathered together to worship God, yet they behold not Christ, but being gathered together on the first day of the week, Christ comes and preaches to them, & confirms their faith in that he is the Son of God, and so declared by his rising from the dead.
• 3. The Spirits descension, Acts 2.1. the Holy Ghost did chuse this day to baptize the Apostles: And when the day of Pente∣cost was fully come, ther were al•• wi•••• one accord in one place, &c. And there appeared •• even 〈◊〉〈◊〉 as of Fire, &c. That this was no other then the f••rst day of the week, may easily be proved: for that our Saviour was crucified at the feast of the Passe∣over, is clear in Scripture; and that the day after our Saviours

• death, was the Paschal sabbath feast, on which the Iews rested, Luke 23.5.6. Now from the keeping of the passeover, or from the Paschal sabbath feast, (for at our Saviours death that feast happened on the sabbath & the preparation was not so much in re∣gard of it, as in regard of the sabbath, as, Ioh. 19.14. compared with Luke 23.5, 6. and Mark 15.42.) is just fifty days, the fiftieth day from the passeover must be the feast of Pentecost, Levit. 23.15, 16. which feast shall fall on the sabbath. Now the day of Pentecost was fully come before the Spirit discended, that is, the day or first day of that feast, he came not down in the beginning of it, not in the middle, but when it was fully come, that is the day fully fi∣nished, at its compleating the Apostles were gathered together with one accord, that is, in the beginning of the day after, be∣times they were met according to agreement without doubt to worship God; for the spirit came, and the multitude was gathered, and all before the third hour of the day, which is our nine of the clock. An argument made use of by Peter to prove that neither he nor his fellow Apostles were drunk as was supposed; many such circumstances fully shew that the sabbath was passed, and the day of the feast fully come, that is, compleated and ended.

  God therefore chusing this day to inspire his servants with his own spirit, to imbolden them in the preaching of his word; and they preaching upon that day, baptizing upon that day, taking no notice of the Jewish sabbath, is an argument of its change God giving them the spirit of doctrine, not on the Jewish resting day, but on the first day of the week: in regard that not that but this was the day wherein God appointed men should be taught in a more solemn way the wonderful works of God, of Christs resur∣rection from the dead, and of salvation to all those that believe in his name.

• 4. The Sacraments Administration, Acts 20.7. it is thus writ∣ten, And upon the first day of the week when the Disciples ea•• •• to∣gether to break bread, Paul preached; the Jewish sabbath was kept by the Iews immediately before; at the close of it, and beginning of the next day the Disciples came together; that is, believers or Christians, as if it had been customary, and they came to hear the word and receive the Sacraments, to break bread, &c. And Paul

• preached until midnight, which is the close of the sabbath. Now why should the Christians design and appoint meetings, forbear working, spend the day in Ordinances, continue at that so long, ex∣cept the time of rest had been changed? they would rather have done it on the sabbath day that was immediately gone before, then on this, if there had not been a change made.
• 5. The poors collection: The Apostles 1 Cor. 16.1, orders the Members of that Church, that upon the first day of the week every one lay by him in store as God hath prospered him, concerning col∣lections for the Saints. Now why should this office of Charity of setting apart some small piece of money for the use of the poor be done upon the first day of the week, but because of this that that day being the day set apart for the serving and worshipping of God, they should set apart some of their goods for the poor Saints of God; charity being alwayes a work accompanying the sabbath? and he informs them also, that he had given the same Or∣der to the Churches of Galatia, vers. 1. The first day of the week they must also Remember the poor, and not on the seventh.
• 6. The Divine Revelation; what time was it that God was pleased to make known to his servant Iohn the things that were to be hereafter? it was on the Lords day, Rev. 1.10. as we call it the Lords Supper, because of his institution; and his Church, because of his presence there in an especial way; so there can no o••her reason be given, why any day should be called the Lords day more then another, (for it is manifest that Iohn is speaking of some particular time) but in respect either of his institution, or some special Act that was done, or day that was dedicated for the Lords service in a particular manner above or more then other days: And without doubt this day at or before that time was com∣monly called the Lords day, for we read it was a common question among Christians, Servasti Dominicum, keepst or hast thou kept the Lords day? the answer was, Christianus sum, intermittere non possum. I am a Christian, I must keep it: and that day being commonly so called, Saint John calls it so likewise, as either set apart for him or instituted of him; which brings us to the next thing to be considered (vi••)

2. The Authors of that change.

The keeping of the Christian sabbath, or the observing of the first day of the week for the day of rest in the Church of Christ, whence was it? from heaven or of men? it is answered, from heaven; by Heavens great Trumpeter we are freed from any duty to the Jew∣ish feasts or sabbaths: from Heaven therefore doth our liberty come: but whether first appointed by Gods Son, or by Christs Apostles, the Scripture is silent: but that it was done by the spirit of God in one of them, is certain.

We read that Christ carried forty dayes with his Disciples after his resurrection, speaking of the things pertaining to the Kingdom of God. What things conduced to the honour and glory of God; how the Church should be ruled, ordered and guided, did our Sa∣viour without question speak of: there is written enough for us to believe: but all that he spoke, is not written, Iohn 20.30. Now a∣mong those things this circumstance of time for publick worship might be treated on and spoken off. Christ is Lord of the sabbath, and he might remove it from the last unto the first day of the week.

If not changed by him, then without doubt by his Apostles who were in points of such high concernment guided by the in∣fallible spirit of God: they durst not of their own accord teach any thing to any nation, but what he gave them a commandement for, Math. 28.18. And in this case, what he spoke to them in the closet, they might reveale on the house top: and by their preach∣ing, administring the sacraments, Laws touching gathering of col∣lections upon the first day, we are to conclude; that that spirit that led them into all truth, led them also to this practice: and ac∣cording to them in this hath the Church of Christ directly, con∣stantly, holily set apart the first day of the week for the worship, not by its own authority, it being not in the power of the Church, Men or Angels to alter the day, but in him only who is Lord of it, or them who are immediately and infallibly guided by the spirit sent from him; but by example & from the practise of the Holy Apostles this day (viz.) the first of the week is kept for the Lords service, and because of that not unfitly called now, as it was of old, the Lords

day, as instituted by him, or by his Disciples. It is time to see the third thing (viz.)

3. The reason of the change.

Go•• n••ver changes his will, but he of••en wills a change; darkly it seems to be his will that a change be made in some time of the world; of the circumstance of time required for his own worship. in giving the Law; but to come to the reason of that change from the last to the first day of the week, it might be made

• 1. From the indifferency of the Law; at the Creation God blessed the seventh day and hallowed it: now while the people were in bondage, it may be questioned, whether the Aegyptians would suffer them to rest, since they were denied three days to sacrifice. God at the establishing of his Law upon the Mount, Exo. 20.2453. years after the Creation, before which time the doctrine of the sabbath was never written. God in the Law makes it moral that men shall for ever work six dayes, and the seventh day they shall rest; says not precisely the seventh from the Creation, but in ge∣neral one day in seventh: now by this the time might be changed, and the Law not at all altered, since m••n even under the Gospel gives God one in seven, which is that onely the Law requires.
• 2. From the proportion of the Law: the Law of the sabbath is because God rested from his work of Creation; the change might be because God the Son rested from his work of redem∣ption, God the Father sanctified the beginning of the seventh day because he then ceased working: God the Son might have the d••wning of the first day sanctified, because he then ceased suf∣fering. This is by some tho••ght to be darkly mean by that Text, H••b. 47.8.9. The work of redemption was greater then that of Creation, being done by the blood of God: and the sabbath day being not precisely commanded on the seventh from the Crea∣ation, he that is Lord of the sabbath, might command it to be kept in memorial of his resurrection (which is •• new Creation unto Holiness and good works) whence it might be called the Lords day.
• 3. From the power that the Lord hath over the 〈◊〉〈◊〉. This might

• ... be done that we might know the Son of Man is Lord also of the sab∣sath, Mark 2.28. He hath power over, and he can say to the seventh day from the Creation, Go and it goes: and he can say to the first day of the week Come, and it comes; if the sabbath hasten to come abroad the seventh day, shewing it self to be a day to be rested in, he hath power to forbid its out going until to morrow: he spake to his Disciples of things pertaining to the kingdom of God, which are not written: and the change of this might be one: how∣ever the Spirit that guided the Church by the Apostles, did not erre: Christ having all power given unto him, he gave them a power, to change the day: none durst presume to have altered a sab∣bath that had been instituted of God. Laws made by him, can one∣ly be altered by him: a change there was we know. It must be by some that had power given them, and that was the Apostles who had not the power of themselves, but it was given them by one that had all power, and was Lord particularly of the sabbath, who bound it up in the Napkin that was about his head, with the sacrifices that did attend it, and left them both in a place by them∣selves in his sepulchre, Col. 2.16, 17.
• 4. From the change of that outward worship enjoyned by the Law: the old sabbath had oblations, circumcisions, sacrifices, wash∣ings, &c. All which were now to be abolished as to their out∣ward act: no circumcision now but that of the heart: no sacrifice but that of prayer and praise: these things being these things being removed, God would also have the day removed; they might dote upon those things still, and to wean them from it, another day is appointed and a new time set for that worship now to be per formed for though some of those parts of worship were continued after Christs death; yet they were languishing, dying and giving up the Ghost, and in a few dayes were quite buried: which though, some amongst us would breath life into again, and make them rise and appear in the Holy City) shall never be seen to live more, since the Church is founded on a rock, and neither Iew nor Greek, T••ik, nor Infidel, shall be able to prevaile against her, &c.
• 5. For the greater honour fo the Lord Iesus Christ: the Iews kept the Law that was given by Moses but behold one greater then Moses is here, who hath altered the day, by which there is more

• inquiry made of him, his power, his person, who thus alters the Law, who thus changeth the sabbath: had the Gentiles come in to the Iewis sabbath, Christ had not been so much magnified by it, as he is when both Iew and Gentile come into a sabbath ne∣ver known before, and that upon the authority of Christ: it tends to his honour much, and respect among the people of both sorts.

It follows therefore that we in this age are to keep that sabbath kept by the Apostles inspired thereunto by the Spirit of God, and approved of by the Prophets and people of GOd that then were, and blessed by God in all ages of the Church, that hath been since, what ever ignornant, factious Spirits say to the contrary, &c.