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us, and be with us to the end of the world. And John tells us, That the inward anointing is to teach us all things; fo that we need not, as to any abfolute necessity, any man to teach us. How then is this ceased, seeing God speaks to us by Christ, and Christ must be in us? Surely thefe men have not herein followed the rule of the scriptures; but rather endeavoured most grossly to wrest them, and make of them a nofe of wax, notwithstanding their pretences as to the contrary in their sixth fection, where they fay, All things necesary are either expressly set down, or by good and necessary consequences may be deduced. Now that these two former assertions are not expressly fer down, they will not deny; whether they follow by found consequence, any understanding man may judge, by what is above observed.
There are divers other things in the fame chapter, which will not abide the test, for which the scripture proofs, alledged by them, are most ridiculous; yet for brevity fake, I have omitted.
In Chap. 21. Sect. 7. where they say, That the fabbath from the resurrection of Christ, was changed into the first day of the week, which, in scripture (say they) is called the Lord's day, and is to be continued to the
end Acts xx. 7.
end of the world as the Christian fabbath. In which they assert three things.
First, That the first day of the week is come in place of the seventh for a fábbath: To prove which they alledge, 1 Cor. xvi. 1, 2. Now concerning the collection for the saints, as I have given order to the churches of Galatia, even fo do ye : Upon the first day of the week, let every one of you lay by him in store, as God bath prospered him, that there be no gathering when I come. And upon the first day of the week, when the disciples came together to break bread, Paul preached to them, ready to depart on the inorrow, and continued his speech until midnight.
That these proofs affert not the thing expressly, we need not, I suppose, dispute. Now to say, that because Paul desired the Corinthians to lay somewhat by them in store that day; or because he broke bread, and continued his speech until midnight ; therefore the first day of the week is come in place of the fabbath, is a consequence more remarkable for its fottishness, than
to be credited for its foundness : indeed to - make so solemn an article of faith, as these men would have the morality of the first day of the week to be, would need a more positive and express authority. The text
doth clearly enough tell the reason of the disciples meeting so frequently; and of Paul's preaching so long, because he was ready to depart to-morrow: it speaks not a word of its being sabbath.
Their second assertion, That the first day of the week' is therefore called the Lord's day, is drawn yet more strangely from that of Rev. i. 1o. I was in the spirit on the Lord's day, and heard behind me a great voice, as of a trumpet ; whereas no particular day of the week is mentioned; so for them to say, John meaned the first day of the week, hath no more proof but their own bare assertion.
For their third assertion, That it is to be continued to the end of the world, as the Christian sabbath, they alledge these scriptures, Exod. xx. 8. 10, 11. Remember the fabbath-day to keep it holy; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy fon, nor thy daughter, thy man-servant, nor thy maid-servant, nor iby cattle, nor thy Stranger which is within thy gates ; for in fix days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath-day, and hallowed it. Ifa. Ivi. 2. 4. 6, 7. Mat. v. 17, 18. Think not that I am come to destroy the law and the prophets; I am not come to destroy, but to fulfil ; for
verily, I say unto you, till heaven and Earth pass, one jot or one țittle shall in no wife pass from the law, till all be fulfilled.
If they prove any thing, they must needs prove the continuance of the seventh day, seeing in all the law there is no mention made of the first day of the week being a fabbath.
If these may be reckoned good and found consequences, I know no absurdities so great, no heresies so dam-, nable, no superstitions so ridiculous, buç may be cloaked with the authority of fcrip
In their 27th chapter, in the first, second, and third sections, they speak at large of the definition and nature of facra. ments ; but in all the scriptures they bring, there is not one word of sacraments. The truth is, there was a good reason for this omiffion; for such a thing is not to be found in all the bible. For them to alledge, that the thing signified is to be found in scripture (though that be also a begging of the question) will not excuse such, who elsewhere aver, the whole counsel of God is contained in the scripture, in forsaking and rejecting the tenor thereof, and scraping out of the rubbish of the Romish tradition, for that which is reckoned by themselves fo substantial a part of their faith. In their fourth section they affert two
things; things; first, That there are only two facraments under ihe gospel. Secondly, That these two are baptism and the supper.
To prove which, they alledge Mat. xxviii. 19. Go ye therefore and teach all nations, baptizing them in the name of the Father, and of tbe Son, and of the Holy Ghufi. 1 Cor. xi. 20. 23. When ye come together therefore into one place, this is not to eat the Lord's supper: for I have received of the Lord, that wbich also I delivered unto you, that the Lord Jefits the same night in which he was betrayed, took bread. I Cor. iv. I. Let a man to account of us, as of the ministers of Christ, and stewards of the mysteries of God, Heb. v. 4. And no man taketh this honour to himself, but he that is called of God, as was Aaron.
Now granting there were such things as facraments, to be solemnly performed, all that these fcriptures will prove is, that thefe two were appointed to be performed; but that there are only two, or that these are they (which is the thing asserted, and incumbent to be proved), there is not the least shadow of proof alledged; for, according to their own definition of a facrament, in the larger catechism, where they say, The parts of a facrament are two; the one an outward and sensible fign, used according to Christ's own appointment; the other, an inward and spiritual grace thereby fignified :