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cause_n	bring_v	day_n	lord_n	1,882	5	3.6758	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47576	The Jewish Sabbath abrogated, or, The Saturday Sabbatarians confuted in two parts : first, proving the abrogation of the old seventh-day Sabbath : secondly, that the Lord's-Day is of divine appointment : containing several sermons newly preach'd upon a special occasion, wherein are many new arguments not found in former authors / by Benjamin Keach.	Keach, Benjamin, 1640-1704.	1700 (1700)	Wing K73; ESTC R7556	176,774	438

strength on any other day from morning to night and nothing is hereby lost that is needful to the due sanctification of it For what is by some required as a part of its Sanctification is necessary and required as a due preparation thereunto 1. From what the learned and pious Doctor saith I infer that these Sabbatarians do not only Judaize in respect of the Seventh-day it self but also as to the time when they begin their pretended Sabbath 2. And as to what he says about the beginning of the Lord's Day I see no just cause to dissent from him provided none from thence take liberty to end the Day too soon And I think it would be a reproach to any Person to begin to work before midnight of the Lord's Day or to suffer their Servants to work after twelve a Clock on the Seventh-day at night nay it might be better if they left off sooner that so they may not be hindered in God's Service on his Day for the natural Day with us begins at midnight and ends at midnight and tho 't is the Lord's Day not the Night we are to observe in his solemn Worship yet must we have time for preparation and after the Day is gone for Meditation Prayer c. And let none mistake the Doctor he hints plainly enough that by way of preparation we ought to begin sooner and then certainly to continue our meditation after the day is past till it is fit to go to our natural Rest and the contrary is a scandal and reproach to Religion and true Piety How the Lord's Day should be kept Certainly since the Lord's Day or the First-day of the Week is the Day of holy Rest and solemn Worship in Gospel-times it behoveth us to know and consider well how we should keep it or observe it to the Lord. 1. Evident it is that some are carried away by delusion who believe all days are alike and so every day should be kept as a Sabbath which is nothing less than the design of the Devil who if he can perswade men that there is no such thing as a Sacred Rest or any one day required by Authority from Christ will soon bring them to observe no day at all and so all Gospel-worship Religion Piety and the special Day of Worship will soon fall together 2. Nay and I am satisfied that one grand cause of the lamentable decay of true Zeal and Piety and of the grievous witherings among us in these days is that sad carelesness and looseness about a due and religious observance of the Lord's Day For when more Conscience was made of the Dutys of this Day how did Religion and strict Godliness flourish in this Nation and in the Churches of Christ and godly Families Nor will it be better till a Reformation be attained in this case 3. Yet On the Sab. P. 317. as Reverend Owen observes several Instances there are of the Miscarriages of men on the one hand and on the other Some formerly and may be now think they are obliged to keep the Lord's Day after the manner the Jews kept the old Sabbath To which I might add some are too Pharisaical in this matter There hath been saith the Doctor some excess in directions of many given about the due sanctification of the Lord's Day which indeed he calls severe directions about Dutys and manner of performance on which some others have taken occasion thereby to seek Relief and have rejected the whole Command So that it appears in this as in many other cases men are ready to run into extreams on the one hand or the other Directions Pag. 21. saith he have been given and not a few for the observation of a Day of holy Rest which either for the matter of them or the manner prescribed have no sufficient warrant or foundation in the Scripture Whereas some have made no distinction between the Sabbath as Moral * That is one day in seven as he calls it a moral positive elsewhere and as Mosaical unless it be merely in the change of the Day and so have endeavour'd to introduce the whole practice required on the latter into the Lord's Day Nay as I shall shew you they have asserted the simple morality of the fourth Commandment to consist in the observance of the precise First-day of the Week or the Lord's Day as the Saturday Sabbatarians do on the Seventh which is no small Error on both sides and is attended as I have proved with great Absurdities and dangerous Consequences Therefore if any ask how should we observe the Lord's Day for we are fully satisfied say they that is the Day the Lord hath made as the Day of Rest and solemn Worship under the Gospel I answer First Negatively not after that legal severe or strict manner as was the Jewish Sabbath under the Law I am perswaded some good Men in the last Century have by an over-heated Zeal stumbled many godly Christians by pressing the Lord's Day observance just after the manner of the old Jewish Sabbath as if one precise Day of Worship was a pure moral Precept But if the morality of the fourth Command consisted not in the observation of the precise Seventh-day as I have shewed besure it doth not in the observance of the First-day tho it be our Duty by mere positive Right to keep it wholly to the Lord. And should we press the observance of the Lord's Day with that severity and strictness the Seventh-day Sabbath was to be observed we should bring our People into equal bondage with the Jews of old But let us avoid all Extreams on either hand for as I hinted some Learned Men formerly * And there are too many of this sort also in our days opened a door to loosness and licentiousness on the one hand by not allowing the First-day's observance to be of Divine Institution and so allowed of Sports and carnal Delights on the Lord's Days I might mention Mr. Primrose Dr. Heylin Pocklington c. So others 't is evident have exceeded as much on the other hand but 't is best to keep in a medium betwixt both Therefore in the Negative 1. I do not believe it is unlawful to kindle a Fire on the Lord's-day because 't is not forbid in the Gospel as it was under the Law on the old Sabbath-day 2. I do not believe 't is unlawful to travel further than a Jewish Sabbath-days Journey whether to to hear a Sermon or to visit a sick Person or the like We have no bounds under the Gospel On the Sab. p. 353. saith Dr. Owen for a Sabbath-days Journy provided it be for Sabbath Ends. In brief all Pains or Labour that our Station and Condition in this World as Troubles may befal us make necessary as that without which we cannot enjoy the solemn Ends and Uses of this sacred Day of Rest are no way inconsistent with the due observation of it It may be the lot of one Man to

Antient Fathers whose Credit and Authority I see no cause to doubt have positively declared that it was the first day of the week that John called the lord's-Lord's-day The first I shall mention is Ignatius Epist ad Trall Magnes who was John 's Disciple and writes thus Let every one that loves the Lord Jesus Christ keep holy the Lord's-day which was consecrated to the Lord's Resurrection Ignatius saith my Author was not only contemporary with St. John but was his Disciple or Scholar now John according to the best account we can have from Chronology Dr. Wallis Christ Sab. Part. 1. p. 48 49. wrote his Revelation in Pa●●os whither he was banished by Domitian in or about the year of our Lord 96 after which he wrote his Gospel and dy'd anno 98 or 99. and Ignatius dy'd a Martyr under Trajan in the year 107. How long before his Death Ignatius wrote his Epistle to the Magnesians Dr. Young cites the same Passage also of Ignatius p. 53. we are not certain nor is it material In that Epistle to the Magnesians even according to the genuine Edition published by Bishop Vsher out of an antient Manuscript not that which is suspected he doth earnestly exhort them not to Judaize but to live as Christians not any longer observing the Jewish but the Lord's-day on which Christ our Life rose again It is manifest therefore saith he that within eight or ten years after John's writing the Lord's-day did not signify the Jewish Sabbath but the first day of the week on which our Saviour rose again Why should any longer doubt in this matter besure Ignatius well knew what day it was that John called the Lord's-day who for some years conversed with that beloved Apostle and Disciple of Christ I might to this saith this Author add the Testimony of Polycarp Polycarp who was also a Disciple of John and collected and published these Epistles of Ignatius and knew what St. John meant by the Lord's-day He proceeds to Justin Martyr Justin Martyr an 129. his second Apology who saith He was not converted to the Christian Religion till about the year 129. about thirty years after St. John 's Death yet he lived so soon after that he could not be ignorant of the Christian Practice and what they understood St. John to mean by the Lord's-day and how that Day was observed On that day commonly called Sunday there is held a Congregation or general meeting together of all Inhabitants whether of City or Country and there are publickly read the Memorials or Monuments of the Apostles or Writings of the Prophets Again the day called Sunday we do all in common make the meeting-day for that the first Day is it on which God from Darkness and Matter made the World and our Saviour Christ did rise from the dead c. In which places saith he tho it be not called Dominica * The Lord's but Dies Solis † Sunday because speaking to a Heathen Emperor yet it was then solemnly observed 'T is manifest therefore that the Lord's-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica or Dies Dominicus was the known name of a Day so called when John wrote his Revelation that it was a day of Religious Worship contradistinguished to that of the Jewish Sabbath and so observed and so called by Ignatius within eight or ten years at most after John's writing that Book which he would not have done if he had not thought it to be so meant by his Master St. John And in what manner it was observed in their solemn Religious Assemblies Justin Martyr tells us He also adds Clemens Irenaeus Origen Tertullian c. To which I might add Pliny that liv'd under Trajan who tho a Heathen could observe how these morning Stars used to meet early on this day Warren on the Sabb. p. 195 196. and sing Hymns to Christ and not only sing his Praises but celebrate his holy Supper on the Lord's-day And 't is known to have been the common Question put to the Christians by the Pagans Dost thou observe the Lord's-day The usual Answer was I am a Christian I dare not intermit it O blessed Souls saith my Author because they were Christians they durst not intermit the Lord's-day tho they lost their dearest Lives for keeping it The learned Dr. Du-Veil cites not only Ignatius and Clemens On Act. 20. p. 150 151. but Theophilus Patriarch of Alexandria to the same purpose also Sedulius and divers other Antient Fathers as Austin Maximus Isidore and Gregorius Turonensis who speaketh thus This is the day of the Resurrection of our Lord Jesus Christ which we properly call the Lord's-day Eusebius saith We keep holy the Lord's-day Dr. White cites Ignatius his Epistle ad Magnes Ep of Ely on the Sab. p. 74. Instead of the Sabbath let every Friend of Christ keep holy the Lord Christ's Day in memory of his Resurrection Note there is a Treatise of Ignatius that is excepted against called his Epistle to the Philippians as spurious see Mr. Perkins Prep to the Dem. of the Prolem This was also approved by Dr. Twiss after compared with the Latin Translation and two Manuscripts at Oxon. the Day wherein spiritual Life received beginning and Death was vanquished This Encomium saith the Doctor which this holy Martyr Ignatius hath stampt as an honourable Character upon the Lord's-day declareth what Esteem the Primitive Church entertained of this day Moreover Theodoret has this material Passage that they did no longer keep the Sabbath but led their Lives according to the Lord's-day in which our Life arose meaning our blessed Lord. Dionysius See Mr. Warren 's Jewish Sabb. p. 22 23. Bishop of Corinth saith We have spent holy the Lord's-day or passed thro it to the end Tertullian who flourish'd about the year 200 saith On the Lord's-day we hold it lawful to feast * Or unlawful to fast because it is a day of Joy and Gladness so that in his time the Title of Lord's-day was appropriated to the first day of the week Origen saith Origen an 226. The Lord rained Manna from Heaven first upon the first-Day which is the Lord's-day Alsted and upon the Sabbath none Let the Jews understand that even our Lord's-day was preferred before the Jewish Sabbath Chron. Patr. Athanasius 's Testimony is also full Athan. an 326. The Sabbath was of great esteem among the Antients but the Lord hath changed the Sabbath into the Lord's-day not we by our authority have slighted the old Sabbath but because it did belong to the Pedagogy of the Law when Christ the great Master came it became useless as the Candle is put out when the Sun shines He affirmed also that the Sabbath and Circumcision were both of them legal Observances Moreover I might cite Austin Ambrose Hierom and many more who all testify that the Lord's-day was the first day of the week and observed as the special Day in God's

●4 The Stone which the Builders refused is beeome the Head-stone of the Corner This is the Lord 's doing and it is marvellous in our eyes Our Lord saith he expounds it of his Crucifixion and Resurrection This is the Day the Lord hath made And we desire to be built upon this Corner-stone We will be glad and rejoice in this day we will keep it as a glorious day a day of Thanksgiving and rejoicing in God Again he saith it was prophesied that the first day of the Week should be the Sabbath-day i. e. the Lord's Day Isa 11. 10. In that day there shall be a Root of Jesse which shall stand up for an Ensign to the People and to him shall the Gentiles seek and his Rest shall be glorious Not only the Father's Rest shall be glorious as when he had created the Heaven and Earth and rested on the Seventh-day but Christ's Rest shall be glorious for all Divines agree that the Prophet speaks of the Rest of Christ from the Work of Redemption As God the Father rested from his Work and his Rest was glorious for four thousand years together so Christ's Rest from his Work shall be glorious Thus Mr. Fenner Object Perhaps some will say This only refers to the Gospel Spiritual Rest which we have by Christ and not to a peculiar Day of Rest Answ The Rest spoken of here may be meant of that and from thence we have also a day of Rest allowed us And by comparing this with Heb. 4. I can't see but it clearly has respect to this Day of Rest the Lord's Day because the Seventh-day is called the Father's Day of Rest and the day of Christ's Resurrection is also Christ's Day of Rest as we have proved Object It may refer to the Great Lord's Day Rev. 20. 12. the Day of the last Judgment I saw the dead c. for a thousand years with the Lord is as one day Thus the Sabbatarians Answ 1. These men would have it to be any day rather than the very day the Holy Apostle means i. e. the First-day one while 't is the day of Christ's Birth or the day of his Death or some Feast-day or else the day of Judgment whereas we find the Gospel-Church observed no day but the First-day of the Week the day of our Lord's Resurrection 2. There is a great difference between these two Phrases the Lord's Day and the Day of the Lord for such an Interpretation of the Lord's Day would render it an uncertain time and so directly cross the scope of John in setting down Mr. Ley Sund. Sab. 1. The Place where 2. The Day when 3. The Vision it self And as one observes it is void of all judgment to take it for the Day of Judgment for in the readiest construction of the words St. John spoke of a Day that was in being before he had the Vision and a Day well-known to the Churches at that time But was the Day of Judgment then come or hath it yet been There are more than a thousand years since John was on that Day in the Spirit c. This is an idle dream Mat. 24. 36. for of that day and hour knoweth no Man A Learned Writer answers four Questions on this Text Mr. Geo. Hughs of Plym Aphorisms of the Sab. p. 135. Rev. 1. 10. 1. How will you prove this to be the First-day of the Week 2. How will it be made good that this Name imports a Sabbath 3. How can it be declared or proved that the Lord himself imposed this Name 4. What influence had John upon him in declaring this Name He gives excellent Answers to all these Querys I shall cite but a part of them 1. No indefinite or undetermined time is meant by this day as some would have it but 't is a distinct and determined day owned by the Lord the word is plain the Lord's Day noting one single day 2. Neither can it refer to the Seventh-day 't is as irrational to say this Lord's Day is the old Sabbath as to affirm the Lord's Supper means the Passover This Lord's Day was revealed after his coming in the Flesh but the Seventh-day long before As he was revealed newly in the Gospel to be the one Lord Jesus Christ our Mediator so a new day of his was revealed also which the Church never knew before viz. his Resurrection which was notoriously known to be the Lord's Day 3. He proves it can't be attributed to the day of his Nativity 4. That this Title the Lord's Day was not imposed upon any extraordinary time by reason of the great Revelation given out to John therein 1. He was in the Spirit on the Lord's Day before he received those Revelations therefore they could not be the ground of this Appellation To pretend to Prolepsis here is a miserable shift 2. He writes to the seven Churches in Asia and informs them of the Time known to them when he had these Revelations viz. the weekly Lord's Day It is the Day which he himself made to declare himself to be the Son of God the chief Corner-stone the Foundation of the Church Secondly He answers the second Question viz. That this Title imports a new Day of Rest to be his P. 140. for four Reasons One is this The word used here denoting the Lord's Day is but once to be found in the New Testament where we read of the Lord's Supper and all grant it signifieth an Ordinance where-ever the word is used and therefore so here Thirdly That the Lord Jesus himself put his Name upon this Day 1. The giving or bestowing of God's Name on any time thing or person is reciprocal with himself therefore none but the Lord could put his Name upon this day Who hath the disposing of the Lord's Name but himself Will you say the Apostles or the Church might do it What without the Lord's Commission or Command They would not they durst not God never intrusted any of them to bestow his Glory or call his Name upon any thing but only declaratively from himself 2. All Power in Heaven and Earth was given to the Lord Christ to settle his Church and to appoint Ordinances and to change Times according to the Father's Pleasure therefore he only authoritatively could change the Sabbath and put his Name upon this Day Fourthly To the fourth Query he saith The Influence of Power which the beloved John had in naming this Day is only ministeral or instrumental the Lord Jesus giveth it and he wrote it This is the highest of their claim who are Ministers by whom Souls are brought to believe the Gospel And no more was he but a faithful Messenger to declare that to be the Lord's Day upon which the Lord himself had fixed his Name And thus enough hath been said to prove that this day called the lord's-Lord's-day was the first day of the week but to put it further out of doubt in the last place 12. The