and complete the fabrick of the new Creation And thus is the resurrection-day prophetically crowned with honour above all other dayes Old Sabbath and all For the work crowns the day and the greater the work the greater the day And therefore although the last day of the week were the greatest in dignity during the supereminency of the old Creation yet when a greater work was to be finished the day on which it was to conclude must without dispute be the greater day As John Baptist being the last and greatest of the prophets yet was lesse then the least in the Kingdome of heaven so I may say of the Old Sabbath the greatest day under the Old Testament yet it must vail and stoop when the Sun of righteousness shines forth in a new day under the New Testament Surely the second Creation must have a Sabbath of commemoration as well as the first or else God should magnifie his lesser work of Creation above his greater work of Redemption And thus I suppose I have made good my Position both Logically and Theologically that the old seventh day was alterable in its first institution since the same ground of stating the Sabbath at first upon that day might be a sufficient ground of translating it to another day as now it is and that by Divine Authority as shall be seen hereafter The adversary has no considerable weapons to oppose this truth withal but what have been already beaten out of Mr. Brabourns hands and are sufficiently blunted by others or if any new ones be added we shall now try what mettal they are made of Obj. 1 T.T. p. 7. The seventh day sayes he was set apart in memorial of the most glorious work of Creation the benefit whereof being extended to us p. 69. engageth us to that day still And again The world being created not only for Israel but for all people I appeal to all conscientious Christians whether all mankind be not bound to that very day who enjoy the benefit of the Creation By the way let me tell him when I read his insulting challenge I expected Scripture-arguments and not popular appeals But to let him swim in his own element the sum of his appealing for arguing I cannot call it amounts but to this that if the old seventh day were set apart in memory of the Creation which every Christian as a creature is bound to commemorate then the day is unchangeable perpetually to be observed But to this I answer The consequence is sick and crasie Answer and therefore it can produce but a weak conclusion For first the Covenant of grace I suppose is as ancient as the old Sabbath I am sure as eminent a mercy as the occasion of the Sabbath And doubtless to every true-hearted Christian the memory of Gods Covenant is and ought to be as precious as the memory of the worlds Creation yet I hope he will not say that circumcision and sacrifices the old memorials of the Covenant are therefore still in force or ought to be still in use among Christians who are interested in that Covenant And the like may I say of the saturday-Saturday-Sabbath Let none object the disparity between the Old Sabbath and circumcision for they are both clad in a livery of the same colour in many things they do much resemble one another Was a Gen. 17.11 circumcision a sign betwixt God and the seed of Abraham so was the b Exod. 31.17 old Sabbath betwixt God and the house of Israel Was c Gen. 17.7 circumcision a perpetual Covenant with Abrahams seed in their generation So also was the d Exod. 31.16 Sabbath to be kept as a perpetual Covenant throughout their generations In a word was e Gen. 17.14 circumcision so exacted that whosoever was uncircumcised must be cut off from the house of Israel why so also was the old f Exod. 31.14 Sabbath whosoever doth any work therein that soul shall be cut off from among the people Again let none tax me with incongruity in comparing the old Sabbath and sacrifices together for the Lord of the Sabbath himself hath taught me to lay them in an equal ballance who when the Pharisees clamoured his Disciples for Sabbath breaking stops their mouths with that g Hos 6.6 Mat. 12.7 Pluris apud De um salus mortalium quà ms crifi iapecudum Muscul in Loc. Scripture The Lord will have merey and not socrifice That is the necessities of men relieved rather then the supposed letter of the Law observed In my poor judgment it is very considerable that such a person at such a time should match the Sabbath day and sacrifices together for it was not the Sabbath in general but the Sabbath day which was then under dispute Surely there was some mystery in this Divinity of our Saviour But this may suffice for a first answer As the Covenant of grace is perpetually to be commemorated but not by circumcision and sacrifices the old memorials of it so the work of creation is continually to be had in remembrace but not by the old Sabbaths celebration For we say as the new Covenant must have new signs so the new creation a new Sabbath And 2. A new day might keep alive the memory of the old Creation Meditatio celebratio operum Dei non minus alio die quà m septimoficri potest Ursin although it be primarily intended as a memorial of redemption And this double honour is put upon the Lords day as the first day of the week it commemorates the worlds redemption as the seventh day in weekly recourse it calls to mind the worlds Creation For in labouring six dayes and resting the seventh weekly we recognize Gods working six dayes and resting the seventh originally And here I may as rationally as T.T. appeal to any ingenuous Christian if the Old Sabbath served the Jews as a means to keep them mindful both of the worlds Creation and their redemption from Egypt why may not our Lords day Sabbath be the Christians memorandum both of the worlds Creation Deut. 5.15 and his Redemption from hell Of the last most directly indeed and that most deservedly being the greatest work and the richest mercy For although t is true to have an earth to tread upon an aire to breath in light to look upon creatures to live upon are excellent mercies yet to have an angry God reconciled a sinful nature repaired Death and Hell vanquished Heaven and glory purchased and assured is infinitely more blessed more beneficial To conclude If I must consecrate a weekly Sabbath to the Lord what day more proper more suitable more significant then that which bears a lively inscriptior of the Lord my Redeemer not without some commemoration of God my Creator But the old seventh day may still he retained in memory of the Creation and the Lords day be celebrated too in memory of Redemption though not as a Sabbath both dayes may lovingly live together
is not said it shall be a sign that in six dayes the Lord made heaven and earth For there is a notable pause in the middle which divides the sentence and the sense also The seventeenth verse containes two distinct arguments or reasons why they should keep the Sabbath 1. Because it was a sign 2. Because it was set apart upon the occasion of Gods work and rest in the beginning 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2.3 1 Joh. 3.18 There are indicating or evidencing signes such are the Characters of saving grace But neither can this be the sense of the word sign in this place It is a sign that I the Lord do sanctifie you What savingly why then all were Israel that were of Israel for the Sabbath was given to all neither was it so much their keeping the Sabbath as Gods giving them a Sabbath to keep which is here made a sign Witness Ezekiel Moses his interpretor I have given them my Sabbath for a sign Ezek. 20.13 to know that I the Lord do sanctifie them Therefore 3. There are distinguishing or differencing signs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as do visibly mark out a people for Gods peculiar select and sanctified ones above all other people of the earth And in this sense the Sabbath is here given the Jews as a sign a sign of his sanctifying them that is in one word as Calvin speaks a sign of his segregating and singling them out from the rest of the nations as his peculiar people Siquis un◠verbo reddere vellet sanctificare est segregare Cal. Praelec in Ezek. 20. Ita Simler in Exo Levit. 21.8 ch 2.32 So also Simlerus and to the same effect is that of Lavater aforementioned The Sabbath was a sign of Gods sanctifying them as the Sabbath it self was sanctified that is separated from other common dayes and set a part for holy ends and uses And so the Word sanctifie is usually if not only taken in Scripture when it is applyed to the whole bulk or body of a people as here it is Well the Sabbath was given to the people of Israel as a sign of Gods sanctifying them but how long throughout their generations That is during the Oeconomy of the Law as long as the people of Israel should be the only peculiar people of God Exod. 12.14 The very same Phrase is used concerning the Passeover ye shall keep it a feast to the Lord throughout your generations by an ordinance or ever which clearly speaks it a temporary ordinance But Secondly We must distinguish of Sabbaths as well as of signes very briefly the Word Sabbath signifies one of these three things either 1. The moral duty holy rest or 2. The penal rigour of that rest or 3. The precise day of rest Now 1. It cannot be meant of the moral duty simply considered since that extends beyond their generations for there remaineth a rest Heb. 4.9 10. or keeping of a Sabbath to the people of God still neither 2. Can itwell be understood of that penal rigour resting from all work upon pain of corporal death for this in all likelihood lasted not out half their generations being calculated chiefly for their wilderness estate as was saidbefore Therefore 3. It must be the precise day of rest the old seventh-day-Sabbath or nothing which is here set as a sign throughout their generations and this I take to be the true intent of the Holy-Ghost both here and Ezek. 20. The case seems clearly to me to be stated in this wise The old seventh day was at first given to Adam and his posterity as the only true Sabbath during the pre-eminency of the Creation and Christ in the promise and that it was conscientiously kept by the holy Patriarchs for some ages after I doubt not though some of the Ancients seem to deny it but to be sure in tract of time the sinful race of Adam forsaking the true God did also forget the true Sabbath Now when it pleased God out of that degenerate lump of mankind to form Israel or the seed of Abraham a peculiar people to himself he gave them his old Sabbath again in a new Edition That among other ends it might be a visible sign to distinguish them from the rest of the world Other nations no doubt had their Sabbaths as well as their gods but as Israel must serve the only true God so they must also observe the then only true Sabbath Ezod 31.13 So much is implyed in the text Verily my Sabbath ye shall keep saith the Lord. The Word my is Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it points at the precise day of Gods appointment the seventh and last day of the week therefore this and mainly this was made a sign of Gods sanctifying the Jews throughout their generations which being so how evidently doth it follow that the day was design'd for change and that now it is certainly changed by the will and appointment of God For if the Jews generation be extinct and they that were once the people of God have now a Lo-ammi written upon them Ho. 11.20 1 Thes 2.15 16. Ye are none of my people how shall that day any longer stand as a Sabbath wich was given them as a sign of their being the peculiar people of God and that for a season only till their generations were expired Maledic domine Nazarais Lord curse the Christians is one of their daily imprecations vid Trapp in Hosea Either let the adversay say the blaspheming Jews who powre out daily curses instead of prayers are still the Covenant-people of God in so much as still they retain that saturday-Saturday-Sabbath And then he shall speak like a true Jew indeed or let him confess their saturday-Sabbath which was once the crown of their glory is now no better then the badge of their blasphemy whereby they would make the world believe that they are still the sanctified people of God though they trample underfoot the blood of his Son whereby they should be sanctified I speak not this as insulting over the misery of the Jews but as lamenting the sin of apostate Christians who take up that day as a badge of their Saintship which the infidel Jews wear as a badge of their blasphemy and enmity against Christ and Christians Indeed it was once an illustrious sign of their sanctification but it was limited to their generations as the Passeover was and therefore if the one be expired so is the other upon the same account And in this respect I dare boldly affirm and I doubt not to maintain it that it is every whit as lawful for a Christian to celebrate that old Sacrament the Passeover as to observe the old Sabbath For the one was as well a sign as the other and the one was ordained for a season as well as the other There are a few feeble objections to face this argument but the bare repetion with the premises will be
the first day of the week not directly indeed but by very good consequence as Mr. Cawdrey and Mr. Byfield do convincingly argue it For sayes the one our Saviour does here speak of a Sabbath indefinitely and a Sabbath to be observed long after his death even at the destruction of Jerusalem and this was spoken to his disciples apart from the multitude sayes the other v. 3. and the period of time here pointed at was forty years after his death when the Jewish Sabbath was gone and the Gospel sufficiently published whereby the ceremonial Law was evacuated and become not only dead but deadly Not that the old Law of a Sabbath the fourth Commandment was then out of force but the Law of the old Sabbath And then the conclusion is this Christ shewes a Sabbath to continue and a religious respect due to a Sabbath still after his death yet not the Jewes Sabbath therefore he intended the Christian Sabbath to be observed according to the fourth Commandment As for the Jewes Sabbath t is certain that it was void at this point of time yea long before this forewarned flight the Apostles and Christians had their assemblies apart from the other Jewes and kept the Lords day the first day of the week as on the Great day of Pentecost Acts 2. and at Troas Acts 20.7 And although sometimes the Apostles did preach on the seventh day yet as Mr. C. notes it was only before the time mentioned Acts 20 never after and only in other Cities abroad not at Jerusalem for there we never read a word of the Sabbath in all the story of the Acts. I conclude therefore with that reverend Author that no reason can be given why our Saviour in this prophetical caution should regard the Jewish Sabbath but altogether the contrary in regard the Christians inhabiting in Jerusalem and the Coasts about Judea preferred the Lords day before it and it would be grievous to gracious hearts to have their holy rest interrupted with the noise of warlike tumults and the hurry of a tumultuous flight well might the disciples be taught to pray Lord when ever we be driven from the place of our Residence let it not be on a day of holy rest for that would be as uncomfortable to our souls as a winters flight would be cumbersome to our bodies Not that it would be sinful or unlawful when life lay at stake to flye on the Sabbath for to save a mans life is a Sabbath-dayes duty and a matter of far greater moment then to leade a beast to the water or pull an oxe out of a pit both which are allowable it may therefore be scored down among the rest of T. T 's errors and oversights that he makes it a sin to flye on the Sabbath day when peril of life puts a man upon it for hâ— terms it a dishonor to God and prophaning his sacred season p. 77. and yet he sayes in the next page That had their flight bin on the Sabbath as long as they carried nothing they could not be counted Transgressors Which may pass for another of his contradictions But for a closure to this answer we have deliberately weighed our Saviours words and sayings concerning the Sabbath but cannot find that ever he spake one word or one syllable in countenance of the old seventh day as the Sabbath of Christians his words prove no such thing And lastly Whereas his workes are pleaded as the crown of that day Answ 4 I am content if the author think good to venture the whole weight of the cause in this bottom That day which Christ has crowned with his greatest wonders is to be most highly esteemed among Christians 'T is his own grant p. 78. and 't is a truth now let him have but a little patience and we shall prove by undeniable Arguments that in this respect the first day of the week carries away the Crown from all other dayes old Sabbath and all If Christs resurrection his often apparitions the mission of his Spirit the inspiration of his Apostles the conversion of three thousand souls ot once be worthy the name of wonders surely the first day of the week is a day of wonder a day of honor and renown above all the dayes that ever the Sun shone upon The most glorious day that ever God created the most solemn day that ever the Church celebrated a day that has crowned Christ and a day that Christ himself has crowned with the greatest glory of any day that ever dawned upon the world Rom. 1.4 I speak but the words of truth and soberness Luke 13.32 Psalm 118.24 Joh. 20.22 23. Cant. 3.11 the Lords day is no day of small things 't is the day of the Lords power the day of his perfection the day of his praise and glory the day of his bounty and blessing the day of his espousals and of the gladness of his heart which can be understood so properly of no day as of this the Resurrection day Let prophane Esaus despise it and proud Notionists oppose it at their peril Behold King Solomon with the crown wherewith his mother crowned him in the day of his espousals and in the day of the gladness of his heart never was Christ more visibly Crowned by his Church then on the Lords day which also was the day of his espousals when he was made sure to his Church by a sure Covenant even the sure mercies of David Hos 2.19 20. Acts 13.34 but let neither of them blame me if I honor and esteem it above all dayes till they can shew me another day which the Saviour of the world has honored and exalted above it Never tell me of one or two miracles wrought on the seventh day yet I desire to adore Christ in all his miracles but shew me such a confluence of wonders and wonderful transactions wrought by him whose name is wonderful on that day as on this and I will confess I have lost the day Alas It cannot be that one transcendent act the Resurrection of the Lord Jesus from the dead the finishing act of our Redemption weighs down all the honor of the seventh day with advantage 'T is objected that our Saviour was pleased to put forth his Divine vertue on the seventh day in sundry miracles miracles of healing and the like I answer 'T is very true and to him be all the glory But if it were an honor to that day that our Heavenly physitian healed the sick what a Crown of glory was it to his own day that he raised the dead Yea that being dead he raised himself from the dead so also if he dignified the seventh day by casting out unclean Spirits how much more the first day by sending his holy Spirit If his preaching in the Synagogues were an honor to the seventh day how much more his presenting himself in that great Assembly of Divines twice at least on the first day of the week Did Christ ever
Jewes Sabbath was not at least not as a Sabbath nor with equal solemnity as the Lords day nor as of necessity so it was ever condemned and the Lords day was ever preferred before it if not observed without it in the purest Churches for the first two hundred years after Christ to say no more Let us examin witnesses in order as they come First Ignatius Let us hear what Ignatius saies who lived some thirty years in the Apostles times and in his Epistle to the Magnesians in the Vulgar Edition is brought in speaking to this purpose * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us therefore no longer keep the Jewish Sabbath as rejoicing in idleness for it is written He that will not labour let him not eat and in the sweat of thy browes shalt thou eat thy bread But let every of us keep Sabbath spiritually not in bodily ease but in the meditation of the Law not eating meat drest yesterday or drinking luke-warm drinks or walking out a limited space nor in dancings and sensless sportings but in admiration of the workes of God And setting aside the Sabbath let every one that loves Christ keep holy the Lords day the Queen of days the Resurrection day the highest of all dayes I do the rather insert this Testimony though Dr. Vsher except against this Edition of Ignatius his Epistles because T. T. cites it also for the Saturday-Sabbath only he mangles and misinterprets it dealing with Ignatius as men use to deal with Mag-pyes slitting their tongues to make them speak what they would have them Just thus he deals with this renowned father severing the last clause from the rest of the sentence and singling out a little piece of it to serve his own turn for he insists only upon the last branch and mistranslates it too his words are these Next after the sabbath-Sabbath-day let every friend of Christ make the Lords day a Solemn festivall As if Ignatius had preferred the Jewes Sabbath before the Lords day but by his favour this clashes with the context for in the foregoing words Christians are counselled no longer to keep the Jewes Sabbath but to work upon it for it is written He that will not labour let him not eat Whereas on the contrary all that love Christ are charged to keep the Lords day a solemn Festival Exam. Concil Trid. de dieb Fest p. 257. being the Queen and princess of dayes Besides these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are well rendred by setting aside the Sabbath So learned Chemnitius and others translate them If any desire further satisfaction I referr them to judicious Mr. Cawdrey who ha's dexterously discuss'd this Testimony The more * Approved by Dr. Twiss after it had been compared with a latin translation found in Caius Col. library in Cambrig and two other Manuscripts in Oxon the one in Magdal the other in Balliot Coll. Library correct copy of Ignatius ' Epistle to the Magnesians presented by Dr. Vsher as agreeable to the citations of Eusebius Athanasius and Theodoret ha's this material and remarkable passage in it The Blessed Martyr speaking of the Jewes converted to the Faith of Christ in his dayes gives this most Christian Character of them * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Magnesian That they did no longer keep the Sabbath but led their life according to the Lords day in which our life arose in which words First He expounds what St. John meant by the Lords day Rev. 1.10 namely the day of our Saviours Resurrection and that not as an anniversary but a weekly holy-day contradistinct to the Jewes Sabbath Seconly He acquaints us with the practice of the Church in those Apostolick times which was to observe the Lords day in stead of the old Sabbath If the converted Jewes did thus how much more the Christian Gentiles Therefore blessed Ignatius his preface to this discourse shall be my conclusion by way of caution to my Christian brethren a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem Suffer not your selves to be carried about with diverse and strange doctrines for if we shall still live according to the Jewish Law we deny that we have received grace And a litle after b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ibid. Since we are become the disciples of Christ let us learn to live according to Christianity For it is absurd to profess Christ and Judaize For Christianity ha's not beleeved into Judaism but Judaism into Christianity As for Ignatius's Epistle to the Philippians which the adversary glories it is rejected as spurious and counterfeit and indeed there is nothing of an Apostolical spirit breathing in it See Mr. Perkins Praep. to the dem of the problem Our next witness is Justin Martyr who lived in the very prime of the primitive times about a hundred and fifty years after Christ's Nativity Justin Martyr at * Vide Alfied Chron. Patr. p. 450. what time he wrote a learned Apology for the poor persecuted Christians to Antoninus pius the Emperour wherein among other things he mentions the manner of their publick meetings on the Lords day which he calls Sunday because he had to do with a Pagan Emperour his words are these Vpon the day called Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Apol 2. ad Cal◠all that abide within the cities or the villages do meet together in some place where the Records of the Apostles and the writings of the Prophets as much as is appointed are read unto us The reader having done the Priest or President ministreth a word of Exhortation that we do imitate those good things which are there rehearsed then standing up together we send up our prayers to Heaven which being ended there is delivered unto us bread and wine with water Water to mingle with their Wine in those hot countries of which as he sayes a little before none are allowed to partake but baptized persons Beleevers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as live according to the rule of Christ After this the Priest or President offers up as much as in him is our prayers and thanksgivings to God and all the people say Amen then those of the richer sort every one as his good will is contribute something towards the relief of the poorer Brethren c. What an excellent pattern is here for after-ages and how agreeable to the practice of the Apostles themselves here we have publike assemblies prayer preaching reading the Scriptures breaking of Bread distributing to the poor and all this upon the day called Sunday that is the Lords day and why upon this day rather than any other let Justin himself resolve this as he doth in the next words * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. On the Sunday saies he we all make a publike Assembly in as much as it is the first day in which God who changed the darkness and the first matter made the world and because on this day Jesus Christ our Saviour arose from
as long as you live Take heed of corrupt Books and broachers of error you may be too credulous too cautelous you cannot be Let neither the pompous Phrases nor proud threats of men either allure you or affright you from the truths of God T. T. abounds in both these Artifices charming some with his Rhetorick scaring others with his Bulls and big words as he does William Sloat by name leaving him as his Printed Book speaks under the unpardonable sin to the judgement of the great day and yet this William Sloat is known to be a man of sober conversation professing Repentance towards God and Faith towards our Lord Jesus Christ only he must be expunged out of the Catalogue of Christians for not being able to keep the Jews Sabbath and damned to the fiery furnace of Hell because he could no longer dance after this mans Pipe or bow down to Images that he has set up in his fancy Opinions I mean To conclude I beseech you Christians for the Lords sake and your souls sake hold fast the Good Old Truths of Christ in this hour of Englands temptation and cleave to that Good Old Cause the Christian Sabbath which the rigid Prelatical party sought to subvert by the Book of Sports and many pernicious Pamphlets and practises till the wrath of God brake out upon the land in those late bloody showers the Remembrance whereof methinks should daunt the heart of the most Goliah-like Adversary that shall dare to draw the sword of defiance the second time against this Christian Cause If any will be so fool-hardy as still to fight against God and the Lamb in profaning and teaching others to profane his day by working as formerly some did by sporting yet be exhorted all you that fear God and love the Lord Jesus to keep holy the Lords day making it no otherwise a working-day then by working out your salvation with fear and trembling which is the humble and hearty advice of Yours in all Gospel-Offices EDM. WARREN A TABLE of the Contents Position 1. THe Sabbath made alterable as to the day in the first institution of it evidenced by three Arguments Arg. 1. From the time when it was instituted Viz. after the fall Adam sinned the same day in which he was created proved by five Arguments page 1. to 7. Two Objections answered to p. 17. Arg. 2. From the command by which it was instituted p. 17. to 21. Arg. 3. From the ground or occasion on which it was instituted either Gods providence or promise p. 21. to 32. Seven Considerations premised to clear it p. 33 34 35. Two Scruples resolved p. 37 38 39. Position 2. THat the Old Sabbath was further manifested to be alterable as to the day in the second Edition of the Sabbath For 1. It was never propounded as the substance of any moral Law Here the fourth Commandement is vindicated at large p. 46. to 58. 2. It seems to be pointed at as a sign in the Ceremonial Law p. 70. Sundry Objections answered p. 59. to 70 78. Position 3. THe Old Sabbath was further evidenced to be alterable in the after-Observation of it p. 78 to 83. Position 4. THat the Sabbath was actually altered and changed from the Last to the First day of the Week by the authority of Christ upon the account of his Resurrection c. Four main Arguments to prove it Arg. 1. From the New Creation p. 83 to 90. Arg. 2 From the New Covenant The Covenant changed in a threefold expressure of it in the Mandatory the Promissory and shadowy part p. 90. to 105. The Old Sabbath proved to be of a shadowy nature from Col. 2.16 17. p. 106 107 108. Four Objections answered from p. 109 to 112. Arg. 3. From the Introduction of a new rest Hebr. 4. explained and vindicated to p. 122. Four Objections answered to p. 130. Arg. 4. From the designation of a new day with the discharge of the old The old seventh day Sabbath is discharged from Obligation under the Gospel p. 130. to 138 Four Objections removed The First day of the week is designed for a day of weekly solemn Worship For 1. This is the day above all others on which in the vacancy of the old seventh day God hath set his mind in the Law p. 158 159. 2. This is the day above all days on which Christ has set his special mark in the Gospel A seven-fold mark he has set upon it 1. His resurrection from the dead this day p. 161. to 169. 2. His frequent apparitions on this day p. 169. to 175. Four Objections silenced 3. His gracious speeches and actions at those apparitions 4. The Mission of the Holy Ghost this day The day of Pentecost proved to be the first day of the week p. 179. to 187. Two Objections answered 5. The Inscription of Christs blessed name on this day 't is the Lords day p. 190 191 192. Three Objections answered 6. The Apostles and Apostolical Churches observation of it Acts 20.7 cleared Six Objections satisfied 7. Apostolical prescription about it 1 Cor. 16.1 2. Four Objections answered to p. 214. The Best Antiquity for the Change of the Day TEstimonies of the Antients 1. Ignatius 2. Justin Martyr 3. Dionysius 4. Tertullian 5. Origen 6. Cyprian 7. Athanasius 8. Hilary 9. Ambrose 10. Hierome 11. Chrysostome 12. Augustine 13. Eusebius from p. 216. to 232. Opposite Testimonies answered to p. 245. Position 5. THe Lords day the Christian Sabbath proved and Cavils refuted from p. 236. to 242. Position 6. THe Sabbath begins in the morning Four Objections answered from p. 242. to 246. Position 7. THe Lords day must be kept holy to the Lord. Rules of Direction 1. For Preparation to the Sabbath 2. Sanctification of it 1. By holy rest from our own works words and thoughts 2. By holy work both in private and in publike from p. 246. to the end ERRATA PAge 4. Marg. for John 29. read John 19. p. 54. marg for evening Communicant r. Evangelical Communicant p. 80. for merval r. marvel p. 86. l. 5. for latter r. letter p. 91. marg for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 97. for must with a promise r. meet with a promise p. 107. for â—â—brae and praeterita r. umbra praeteritae p. 109. after it is very questionable add I say p. 126. marg for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 132. for stay r. stop p. 180. l. 1. r. wonderful p. 181. l. 5. for there r. their p. 182. l. 9. r. where ibid. for some r. come for were r. was p. 192. for constitution r. contestation p. 194. l. 31. add the p. 216. marg for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Other false spellings and false pointings there are which the Reader is requested to look upon rather as Errors of the Press then the Pen yet no other then such as are common and ordinary in all Treatises printed in the Authors absence POSITION
too dark to ground an institution upon We must have a Law written in God's book And there is no other that I know of but Gen. 2.3 which if I grant the Adversary to be a command for some do stiffly deny it yet I must be bold to tell him it is but a consequential command For although it be said God blessed the seventh day and sanctified it yet it is not said Let man sanctifie it Here is included God's example but no express command And if the New Testament do not afford us as much warrant for the Lord's day as this amounts to I will yield the Cause But of that hereafter Let the Reader onely take notice by the way how mortally T. T. hath wounded his own cause Pa. 36. by exclaiming so bitterly against Consequences He calls it Philosophie and the deceit of men to establish Ordinances by Consequences Why let me ask him Was the Patriarchal Sabbath for above two thousand years together an Ordinance of God for my part I never doubted of it But he can never make it good without a Consequence he must make a new Bible first for express command there is none onely God's example which without a precept is not alwayes binding And so to use his own words the Lord hath disappointed the devices of the crafty and snared him in his own wisdom he digged a pit for the Lord's day and his Saturdays Sabbath is fallen into it help it out how he can For his life he can find no more in Gen. 2. then an implicit command for that old seventh day And now the next question will be Whether it be a temporary or a perpetual precept If perpetual it must be moral But that it cannot be by his own rule for he has fairly granted That a Moral Law is not meerly good because commanded but therefore commanded because it is good understand it of a Moral natural Law Now I beseech you Sir what natural goodness was there in the seventh day more then in the sixth or fifth Is one day in it self any better then another as to God And as to man if any day had been naturally or morally good above the rest Gen. 1.28 Psal 8.56 in all reason it had been the sixth day on which God made man crowned him with his blessings and gave him dominion over his creatures or the first day in which he made the heavens the Angels and the elements Therefore his threefold mystery to the seventh-days morality is but a threefold miserable mistake to make the best of it 1. That it was written in innocent Adam's heart for which he cites Rom. 2. where there is not a word of any such thing â— 10.11 2. That it was afterwards written in Tables of stone for which he quotes Gal. 3.19 as little to his purpose as the other 3. That it is also written in the fleshly tables of renewed hearts which the experience of almost all renewed hearts in heaven and earth does contradict For to speak in the language of Eliphas Job 5.1 S. Paul Col. 2.16 17. Call now if there be any that will answer thee and to which of the Saints wilt thou turn either Scripture-Saints Cyprian cp ad Fidum 59. Chryso Tom de Res. or Church Saints Ask S. Paul S. Cyprian S. Chrysostom S. Augustine and they will tell you that your antiquated Sabbath was so far from being written in their hearts that they have written against it with their pens August de lit Spir. c. 14. Turn over the works of the eminent Fathers whose books neither you nor I are worthy to bear and their writings are so voluminous that we are not able to bear them Mr. Cawdrey Mr. Palmer Mr. Sheph. Mr. Byfield Mr. White of Dorch and the whole Assembly of Divines Confe of faith Chap. 21. Add to these the most judicious pious and zealous Ministers and Martyrs of Christ who have lived and died within the compass of these sixteen hundred years and most if not all of them will tell you That they never owned your Saturday-Sabbath they lived without it dyed without it and are I doubt not gone to their everlasting rest in heaven without it Besides how many faithful witnesses of late years has the Lord raised up to bear testimony against it of whom I suppose the greatest part are yet alive though some are fallen asleep In a word God has promised to write his laws in the hearts of all his people Jer. 31.33 Hebr. 8.10 Char. 16. But not one of ten thousand has the Saturday-Sabbath written in his heart therefore it is now none of Gods laws how many precious gracious and pious Christians are yet upon earth men and women redeemed from the earth and crucified to the world of whom the world is not worthy who look upon your Sabbath as a cypher can freely labour and travel upon it buy and sell upon it and that after accurate inquiries about it and to this day their consciences never reproched them their hearts never smote them for it what will you say all these are Hypocrites unrenewed unsanctified ones This were to condemn the generation of Gods Children and Canonize your self with your few misled associates for the only Saints in Christendome which I would hope you dare not do though I know you dare as much as another Well the adversary is brought to this Dilemma Either God has no people in the world but such as are of his perswasion or his moral and immutable Laws are not written in their hearts or the Saturday-Sabbath is none of those Lawes The last is the likeliest in the judgment of any indifferent Reader let his cause be tryed where he pleases either at Natures tribunal or the throne of Grace in the hearts of believers and he will be cast at both Nature is both blind and dumb in the business and if he plead the law of Grace which is rectifyed and refined nature the whole Christian world will give in evidence against him A Sabbath a day of holy rest indeed it will own and one day of seven in proportion but the particularity of the day the seventh from the Creation it utterly disclaims And where he will find advocates for it but either among the unbelieving Jews or a few misbelieving Christians Judaizing I know not Therefore surely it is no ingredient of Gods moral and immutable Lawes The conclusion then is that it was but a temporary precept by which it was established which some call ceremonial others had rather term it positive but none perpetual unless such as are more apt to say anything then able to prove it when then have said it We deny not the fourth Commandement to be a perpetual precept but we are now speaking of Gen. 2. which at most is but a positive Law and positive precepts are alterable at the law-givers pleasure yea though they were given in Paradise as the precept concerning the forbidden fruit though it
the resurrection day as after ages have by the Incarnation the Passion or the Assention day have kept it once a year only not once a week as they did and we do But this by the way to illustrate my concession which is this that the fourth Commandment for the substance of it that is for a Sabbath in general yea a seventh day Sabbath and that of Gods appointment is a moral and perpetual precept this I freely grant and firmly believe But 2. That the old seventh day is either in part or in the whole De substautia praecepti non est ut septimum diem precise quo etiam Deus cessavit ab operibus sanctificemus sed dicm quieti consecratum à Deo ipso mediatè vel immediatè Zanch. in praec 4. the moral substance of this Commandment or that the morality of the law-lyes in the particularity of the day this I utterly deny And I shall with the rest of my Brethren affirm and maintain the contrary as an undoubted truth of God Namely that the fourth Commandment doth principally and properly and as the moral substance of it prescribe only such a proportion one day in seven at Gods appointment to be spent in holy rest not this or that particular seventh day unless it be indirectly and occasionally To explicate this the second commandment is usually and aptly alledged as a commentary upon the fourth the form of worship and the time of worship being neerly allyed to each other Now as in the second Commandment we have the rule of solemn worship in general without specifying the particular ordinances of worship whether sacrifices and offerings as under the Law or Prayer Preaching Baptisme and breaking of bread as under the Gospel all which we re consequentially injoyned in the second Commandment but neither of them directly in like manner in this fourth commandment we have a rule for the solemn time of worship a seventh day or one in seven at Gods appointment But whether it should be reckoned from the worlds Creation or from Christ resurrection is not here determined particular duties of worship and the particular day of worship being to vary and change with the different age and state of the Church The wisdome of the Law-giver has so contrived these two Commandments that both the day and the duties as occasionals might be changed without any change of his moral and immutable Lawes But there is native light and evidence enough in the fourth Commandment it self to convince us of this truth Prov. 6.23 For as Solomon sayes the Commandment is a Lamp and the Law is light Only we must look to the sense and not wholly liften to the sound of the letter for in all lawes the meaning of the Law-giver Isai 8.20 Non in verbis sed insensu non in superficie sed in medulla non in foliis sed in radice ratiouis Hieron in Gâ—l 2. Tertull. de Carne Chrsti and the sense of the Law is to be respected not the letter only as he sayes well the mind of God is not so much in letters and syllables as the sense and meaning Not in the out-side but in the pith and marrow not in the leaves of words but in the root of reason for which we must digg deep by serious study and prayer before we can discern it Now if laying aside all prejudice we would thus look into this perfect Law of liberty as those that look to be judged by it another day Jam. 2.12 I doubt not but we shall find one day in seven at Gods choice not the old Seventh day to be the soul and substance of it which that it may the better be demonstrated I shall for methods sake distribute this fourth Commandment into these four parts 1. Exod. 20.8 The preceptive part Remember the Sabbath or day of rest to keep it holy 2. V. 9.10 The directive part Six dayes shalt thou labour but a seventh is the Sabbath of the Lord thy God c. 3. V. 11. The argumentative part For in six dayes the Lord made heaven and earth and rested the seventh 4. The benedictive part or the conclusion Therefore the Lord blessed the Sabbath day and sanctified it Now if all these four parts of the Commandment be directly for a seventh day in number or proportion and but indirectly occasionally and consequentially for a seventh day in order then the substance of the Commandment is for one day of seven not the last of seven But the premises are true and to demonstrate their truth let us come to tryal 1. We shall examine the Preceptive part Remember the Sabbath day or day of rest to keep it holy This I hope is not be restrained to the old seventh day Sabbath and seventh day cannot be terms convertible here for then there were a tautology in the Commandment as Mr. Cawdrey observes It were as if God should say Remember the seventh day Sabbath the seventh day is the Sabbath which is such a flat tautology as the God of Wisdome will never own in so short a summe of words No it s evident that hitherto the precept is comprehensive and large not limitted to one day more then another for Sabbath day if you will hear the Hebrew word speak English is no more but a day of rest and that is any day set apart for solemn worship by divine authority It is applicable to the first day of the week as much as ever it was to the last A judicious Author does piously and pithily illustrate it by that second table precept Honour the King Mr. Bernard late of Batcomb 1 Pet. 2.17 If Saul be King honour him if he be dead or displaced and David be King then honour King David To neither of them directly but successively and consequentially it might be accommodated to both So remember the day of rest to sanctifie it while the old seventh day was the day of rest the Jews were bound to sanctifie that If that be changed and the first day of the week be chosen in its room we are as much bound to sanctifie that and this by the same law for as the change of the person took not away the precept of honouring the King Hac enim ratione nos quoque proeceptum hoc servamus dum sanctificamus diem dominicum quia hic quietis nobis est dies sicut Judaels fuit septimus Zanch. in praec Col. 2. Syg so the change of the day made not void the command of sanctifying the Sabbath And thus as learned Zanchy tells us We Christians keep the Sabbath as much as ever the Jewes did in keeping holy the Lords day which is a day of holy rest as well as their was For if it be a day of holy rejoycing it must needs be a day of holy rest since it is both improper and impossible to keep a set or solemn day as a day of holy rejoycing in Christ and at the same time
substance of the law I do not say they are abrogable as ceremonies but alterable as circumstances they may be changed for better things and not a tittle of the law annulled but rather fulfilled by it according to that of our Saviour till heaven and earth pass one jot Mat. 5.18 or one tittle shall not pass from the law till all be fulfilled I say the law is not destroyed but rather fulfilled by the varying of some circumstances as by changing their typical deliverance from Egypt into our spiritual deliverance from sin and the land of Canaan meant in the fifth Commandment into England where we dwell And because the fourth Commandment and the fifth are neer neighbours methinks the one may fairly expound the other It cannot be denyed Ephes 6.3 The Apostle in repeating that promise leaves out the words which the Lord thy God giveth thee because they were more appropriate to the Jews and to us the argument is entire without them See Weems Chris Syn. that the promised land intended occasionally in the fifth Commandment was the land of Canaan neither do I deny that the day on which God is said to rest in the fourth Commandment was the seventh day from Creation yet all will grant that the argument or inducement of the fifth Commandment is not to be restrained to that land only for then it were no argument at all to us Now I would ask any rational man why the argument of this fourth Commandment should be limited to that particular day from Creation more then the argument of the fifth Commandment to that particular land of Canaan since both the one and the other are but occasionally insinuated And to limit the inducement of a moral law to an occasional circumstance is the ready way to evacuate and make void the whole law But we shall put it out of all doubt that Gods example here propounded is only for one day in seven directly substantially and properly for the old seventh only consequentially indirectly or occasionally and that by a double consideration 1. Because it is here urged as a reason of what went before 2. Because the reason of this reason is chiefly for one day in seven 1. This example of God in six dayes the Lord made heaven and earth and rested the seventh day is alleged as a reason of the forementioned clause six dayss shalt thou labour but the seventh is the Sabbath so much is clearly implyed in the connexive or causal particle For six dayes shalt thou labour and rest a seventh For so did Jehovah thy God Now the reason annexed to any rule must if there be any amiguity in it be expounded by the rule the rule must not be interpreted by the reason for the rule is not brought for the reason but that for the rule Therefore as the former receives strength by the latter so the latter must receive light from the fotmer Now the standing rule for the weekly Sabbath is this Six dayes shalt thou labour but a seventh is the Sabbath Here the term seventh is general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indifferently signifies a seventh or the seventh a and the being particles proper to the English tongue are defective in the Hebrew and Latine To supply which defect the schooles distinguish of Diet septimus formaliter and Dies septimus materialiter as was noted before 'T is not said this or that seventh but leftat large And where God has left a latitude we may not dare to put a limitation that were to enclose Gods Common and intrench upon his Royalty Well then the Rule being only express for a seventh day in general the reason or argument here brought to perswade to the observation of such a general seventh is taken from Gods example who also rested a seventh day which although it were the last of seven yet being only alledged as a reason of the forementioned rule it can signifie no more then the rule it self of which it is a reason And so it is clear that the sense of this latter clause in six dayes the Lord made heaven and earth and rested the seventh must be only according to the sense of the former clause six dayes shalt thou labour but a seventh is the Sabbath that is a seventh in proportion directly And thus the first day of the week is as much the Sabbath of the fourth Commandment to Christians as ever the last of the week was to the Jewes being one day in seven as well as that To dispute for the same day on which God rested and infer a necessity of observing that day because we must observe that proportion is to argue à dicto secundum quid ad dictum simpliciter a well known fallacy For the argument is only direct for such a proportion six for labour and a seventh every week for rest not this or that seventh from any prefixed period 2. Let us look into the reason of this reason and then the case will be yet more clear the reason or equity of any law is the life and strength of the law And it is the design of Gods wisdome in imposing laws upon his creatures to propose such reasons in those lawes as shall make them appear congruous and suitable to those common principles of right and equity Psalm 119.18 Rom. 7.12 Deus ideò leges suas judicia vocat quod aequiffima sunt quae praescribit impressed upon the creature And hence Gods lawes are so often styled Judgments because in all things they are just and equal and certainly that sense of the argument which doth most shew the equity of the Commandment is the best and truest sense Now let us consider the equity that Gods example carryes with it in reference to the aforesaid proportion of six dayes for labour and one in seven for rest As thus if the great God who needs not a moment of time either for work or rest as being neither subject to weakness nor weariness if he I say were pleased when he had work to do even a world to make to take six dayes for his work and one in seven for rest how much more should we men still hold to this proportion who by reason of corporal weakness and spiritual wants need such a competency of time both for secular imployments and soul refreshments Thus there is convincing strength of reason and equity in it But now to argue for the particular day God wrought first six dayes and then rested the last of seven therefore we must first work and then rest has no such argumentative force in it especially to us Christians who living under a Covenant of pure grace do rather work by rest then rest by works and therefoe the Sabbath being suitable to the Covenant we may rather judg it equitable to begin the week with a day of rest and work the six dayes after then to work the six first dayes and then rest the last seventh Even dim-eyed nature judges it most
Holy Ghost I shall not determine where our Saviour had his usual residence during those 40. dayes betwixt his resurrection and last ascention whether in Heauen or on earth curiosity I abhorre in the mysteries of Christ and what I have here offered is in humility and sobriety of spirit with submission to better and riper judgments Let not this digression be counted a transgression or if it be pardon it To return to my answer this is most certain that although the body of Christ after his resurrection remained a real and true body yet it was a h Luke 24.37 spiritual a splendid and glorious body free from that corpulency that lumpishness that subjection to weariness and other infirmities that these vile bodies of ours are clogged and incumbred withall this is manifest by his marvellous apparitions upon earth and his glorious i Acts 1.9 10. 1 Pet. 3.22 assention into Heaven when he mounted himself in the Chariot of that cloud in which he rode in Triumph into glory now motion is no hindrance to the rest of a glorified body such as Christs was when he arose from the dead therefore although he were in action and motion on the resurrection day yet he did not labour His joyning with those two Disciples travelling to Emmaus was a work of Charity and Piety Ans 2 For their hearts were sad and ready to sink under their own fears Luke 24.17 And this blessed Physitian came to comfort them and confirm them in the belief and assurance of his resurrection They were his poor distracted dejected timerous disciples and whom should he visit but such Say they were going from Jerusalem that bloody City suppose they were straying like sheep without a Shepherd yet the Lord Jesus that great Shepherd of the sheep being now brought again from the dead Hebr. 13.20 would not leave them wandering in a wilderness but fetch them home to their fold again And it was no secular imployment but a Sabbath dayes work for he spent the time in opening Scripture preaching and proving his resurrection till their cold and dead hearts were so quickned and warmed that they did even burn within them in a word it was a Sabbath dayes journey But leaving the Adversary to solace himself with these sapless notions and trifling objections we proceed to a fourth Argument From the designation of a new day upon the discharge of the old Arg. 4 we shall couple both together and cast it into this form The old seventh day Sabbath is discharged from obligation or observation under the new Testament and a new day of the same number the first of the week designed deputed and determined for the Christians weekly day of Solemn worship under the Gospel and that by the Lord of the Sabbath Therefore the Sabbath is altered and changed from the last to the first of the week by no less then Divine authority The consequent cannot be denyed if the Antecedent be granted and granted it must be when proved by Scripture as it shall be in each particular I hope to full satisfaction 1. That the old seventh day is discharged disanulled and abolished for ever being a Sabbath more to the people of God in Gospel-times this we have proved in part already from Colos 2.16 to which may be added Gal. 4.10 11. See the new Annotations on this place Ye observe dayes and moneths and times and yees I am afraid of you c. See how zealously this great Apostle and Doctor about dayes decries all legal distinctions of dayes by four distinct phrases he enumerates all the solemn Festivals in use among the Jewes and opposeth the observation of them all in Christian Churches Read the words either backwards or forwards the first clause Ye observe dayes must in all reason referr to their observation of the Jewes weekly Sabbath day For if by years we are to understand either their Sabbaticall years or rather their yearly Sabbath called the day of atonement and by times or seasons their annual Feasts of Passover Pentecost and Tabernacles and by Moneths their monethly Feasts called New-moons what can be meant by dayes in this retrograde order but their weekly seventh day What dayes were in request among the Jewes of quicker return then their monethly dayes besides their weekly Sabbath day That which perswades me that the Apostle does here unquestionably intend the old seventh-day is 1. The Correspondency of this Text with that Kalendar or Chapter of dayes Levit. 23. where Moses sets down all their solemn Feasts or holy-dayes eight in number reckoning the weekly Sabbath among the rest of those Ceremonial Festivals and putting that first as the Apostle does here then proceeding to speak of the rest much after the same order here observed This Text comprehends all the dayes and times mentioned in that catalogue 2. The plain parallel betwixt this place and Colos 2. which may may be seen in the scope of both Epistles compared together These two Churches it seems were sick of one and the same disease as appears by the same Symptomes in both the disease was Judaism wherewith they were dangerously infected by the breath of false teachers crept in among them who beguiled them with a Colos 2.4 enticing words and sought to b Gal. 1.5 pervert the Gospel namely by perswading them to mingle Law and Gospel together by retaining the customes of Moses together with the commands of Christ Colos 2.12.16 Gal. 4.10 ch 5. 2 3 6 12 13. and that especially in two points viz. Circumcision and Observation of legal dayes and among other dayes the old seventh-day which together with circumcision was cryed up among the Colossians as was shewed above and therefore by good consequence among the Galatians also since they were men of the same gang that had bin tampering here as well as there I mean Jewish false teachers the Doctors of circumcision and their Doctrin was alike yea the dayes for which they contended were alike both here and there dayes or Sabbaths sorted out by themselves The old seventh day is here meant though it be not mentioned expresly and distinguished from new moons and other Festivals therefore undoubtedly the old seventh-day was the maine This together with circumcision were those legal and mosaical customes which the Jewish Zealots laboured tooth and nayl to propagate in all the primitive Churches especially where there were any convert Jewes But St. Paul like a resolute champion of Christs cause opposes himself against these growing errours wherever he came insomuch that he began to be voyc'd and cryed up or rather cryed down as the great stickler against Moses Therefore when he came to Jerusalem St. James tells him that the Judaizing weak brethren were c Acts 21.21 informed of him how that he taught the Jewes who were among the Gentiles that is the Christian Churches to forsake Moses and not to walk after the customes and by and by when to stay the Mouths of these
is causelesse What if they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching Acts 20.7 and reasoning Acts 18.4 or disputing as it is rendred Acts 19.9 Sure they saw good ground for this variation Though the word be the same yet the scope of the Texts is not the same for Acts 20. Paul was among Christians and Christians that came together to communicate at the Lords table and that 's no time to dispute but to beleeve to act faith and not reason therefore well is it said there Paul preached to them some quickening Sermon doubtless to excite their Sacramental graces But Acts 18. he was among a company of unbeleeving wrangling Jewes and there they do well to render it reasoning Mark 9.34 Acts 17.17 which unless the context carry it another way is the most apt and usuall signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very art of reasoning Logick has its name from this compound What rashnesse therefore and sinful saucy boldness is it in this Author to throw dirt in the faces of those eminent instruments the Translators of the Bible charging them with inexcuseable sin because they cross his humours and erroneous conceipts To say Answ 7 as we do that Paul took the opportunity of the old Sabbath to preach to the people is not to render him a constant dissembler as he reproachfully accuseth us but to commend him as a diligent dispenser of the word of truth who for the quicker progress of the Gospel was willing to embrace all opportunities to preach in season and out of season wherever he came Neither is it to speak without book as we shewed above nor does it charge Christ with any criminal imputation he kept the Sabbath while it was in force from a principle of conscience in obedience to the Law Paul from a principle of Christian prudence and indulgence the better to promote the Gospel and so his custom was not formally the same with Christs neither does his custom argue his commission unlesse it be in things Moral and Evangelical and among the Gentiles * Ro. 11.13 ch 15.16 Gal. 2.7 1 Tim. 2.7 to whom he was cheifly sent as a commission-officer of Christ to preach the Gospel of the uncircumcision Lastly Pauls reasoning in the Jewes Synagogue at Corinth and that every Sabbath till he were persecuted and his general precept to the Corinthians and other Christians to be followers of him is as good a plea for the Synagogue as the seventh day and indeed a Jewes Sabbath and a Jewes Synagogue would do well together So that all objections to the contrary notwithstanding it remains a firm and immoveable truth of God that the old seventh day is discharged from being a Sabbath or day of weekly solemn worship to the people of God Now by way of Transition to the second branch of my Argument that the first day of the week is designed for a day of weekly solemn worship under the Gospell I would remind the Reader of what was premised and proved before viz. That the Law of the fourth Commandment for the proportion of six working dayes and a seventh every week for solemn worship ordinarily is still in force under the Gospel Which being made good and the old seventh day manifested to be void one Argument will put it out of all question that the first day of the week is the only day of weekly worship to be observed under the Gospel As thus That day of the week upon which above all others in the vacancy of the old seventh day God has set his mind in the Law and upon which above all other dayes Christ has set his mark in the Gospel must needs be the Christians weekly day of solemn worship or Sabbath day But the first day of the week the old seventh day being void is the day above all others in the week upon which God has set his mind in the Law and upon which above all other dayes Christ has set his mark in the Gospel Therefore The first day of the week must needs be the Christians weekly day of solemn worship or Sabbath day The proposition is undeniable for what better warrant can be pretended for a weekly Sabbath then Gods mind or will in the Law and Christ Mark in the Gospel The Assumption is all that requires proof namely That the seventh day being void the first day of the week is the day above all others upon which God has set his mind in the Law and Christ his mark his signal mark in the Gospel Both which shall be distinctly and demonstratively proved by Scripture-consequence and evidence 1. That the seventh or last day of the week being void as we have proved the first day of the week is the only day upon which it appears that God has set his mind in the Law I mean the Law of the fourth Commandment which may be thus made out It was the mind and pleasure of God that the proportion stated in the Commandment six dayes in the week for civil imployment and one for sacred and religious rest should be observed in all ages Exod. 35.2 Ezek. 46.1 See Mr. Gawdrey p. 1. ch 9. S. 53. and part 3. ch 3. both under the Law and under the Gospel Now the seventh day which was observed under the Law being discharged there is no other day but the first day of the week on which Gods proportion can be preserved and perpetuated without intermission and interruption For take any other day as the second or third or fifth or sixth and there would be losse of time it would not be for once at least one day in seven but one of some other number and besides the six working dayes would not come all together but some of them would go before the day of rest and others would come after it in one and the same week Both which would offer violence to the Holy Commandment which as it requires but one day in a week for religion to six for worldly businesse and allots six for worldly business to one for religion ordinarily so it takes order that the six working dayes must go together and the day of rest not come between them in the same week but either go before or follow them Now in pitching upon the first day of the week both these were punctually observed at the first change of the day for in the revolution of twice seven dayes there were two dayes for religion the last of the first seven and the first of the latter seven and in each revolution the six working dayes are all together And thus it is still successively week after week and thus it shall be perpetually I question not to the last week of the world for I am assured that the old seventh day is void and I am fully convinced that whatever the Lord Christ could have done we cannot make choice of any other weekly day of worship but the first of the week to hold up the morality of
a day in the world till this day dawned at the rising of the Sun of righteousnesse never such a day T is worthy to be noted what a wonderful concurrence of remarkable periods of time met together at our Saviours resurrection both in respect of the year and the day Is 61.2 ch 63.34 John 4.34 35. Heb. 2.14 15. 1. The year was a Sabbatical year the year of Jubilee as may be gathered from scripture which if it make nothing for the Christian Sabbath yet it makes much against the Jewes Sabbath themselves being witnesses For the Hebrew Doctors have spoken rarely to this purpose even to the admiration of considerate Christians The Divine Majesty say they will be to Israel in a Jubilee Freedom Redemption and finisher of Sabbaths H. Broughtons Sinai-sight 2. The day of our Lords Resurrection was a remarkable day in many respects As 1. It was the eighth day in a continued reckoning of dayes and eight was a number of greater prefection then seven in some respect witness Circumcision which was so strictly tyed to the eighth day John 7.22 Sacramentum hoc suit diei illius octavi quo dominus resurrexit ad justificationem nostram Ep. ad Fid. ita Aug. de Gelebr Pasch that if it had fallen on the weekly Sabbath it must not be omitted for the Sabbaths sake The antients insist much on this Circumcision on the eighth day was a type of that eighth day on which our Lord rose again for our justification sayes Cyprian 2. Christs resurrection was also on the third day after his passion which himself foretold as the day of his perfection For so some expound that saying of his The third day I shall be perfected Luke 13.32 Besides this third day was a day of * Ho. 6.2 Lu. 24.46 note in the Law and the Prophets a day appointed and appropriated to the Messiah signally markt out in the Kalendar of the Prophets and figured by many famous Types as that of Isaac who was virtually a James 2.21 offered and restored again the b Gen. 22.4 third day as it may be computed and that in a kind of c Heb. 11.19 figure as the Apostle intimates So also Hezskiah who was in account a dead man and on the d 2 Kings 20.5 third day miraculously revived again So e Jonah 2.10 Math. 12 40. See Ainsw in Gen. 22. Jonah and others from which instances the Rabbins it serms could conclude Christs Resurrection on the third day There be many a three dayes say they in Scripture of which one is the Resurrection of the Messiah 3. Christs Resurrection was on the first day of the week as the Evangelists unanimously testifie Which although it be termed by the blaspemous Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nazarens day in a way of reproach yet in Scripture-account it is a day of greatest renown being the first in order in the Creation and the first in dignity by our Saviours resurrection The first-fruits of time and the first-born of dayes and accordingly the only day in which our Lord became the f 1 Cor. 15.20 first-fruits of them that slept and the g Col. 1.18 first born from the dead that in all things he might have the preheminence 4. To all these may be added what some have probably argued that this first day of the week was our blessed Redeemers Birth-day as well as his Resurrection day yea the day of his Ascension into Heaven as well as the mission of his Spirit but this I leave to Mr. Aspinwal to make good Only thus much I dare assert that the day of our Saviours resurrection the first day of the week is the fittest for the commemoration of his Nativitie Passion Ascension and all other blessed transactions in the work of our Salvation For the Resurrection of Christ implyes all the rest but is not necessarily of them And if the Lord Jesus had not risen from the dead what benefit had we had either by his birth life death or burial or being dead and buryed how had he ascended and the Spirit the Comforter descended unless he had first bin raised from the dead Besides his Resurrection and Ascension are computed h Luke 24.26 Eph. 4.8 9 10. See Dr. Twisse p. 117. Sect. 5. 1 John 20.17 in Scripture as one compleat motion As his dying and continuing under the power of death for a time were but one entire work of Redemption For however after his resurrection he stayed a sew dayes here upon earth to confirm the faith of his followers and settle the affairs of his Kingdom yet he was no sooner risen but presently he speaks of his ascending and indeed his rising was in reference to his ascending partly if not a part of it It was the first step of his triumphant passage into his kingdom and glory So that in a right sense very Lords day is our Christmass-day Easter-day Ascension-day Whitsunday and all my meaning that in a right celebration of our Christian Sabbath we solemnize the memorial of all these blessed ingredients in the work of our Redemption We need not contend for an annual Solemnization of our Saviours birth-day resurrection-day ascension-day neither need we fear oblivion of these gracious and glorious mysteries if the Lords day were duly observed We cannot better keep alive the memory of these mercies than by keeping a day in commemoration of them once a week and no day so fit as the Lords day in which we have the sum of all A day that brought forth the greatest good to faln man of any day even a compleat Redeemer who on this day redeemed us with triumph from the tyranny of Satan the dominion of death and hell and k John 10.25 ch 14. 19. restored us to life and Salvation yea assured it unto us Therefore I conclude with that renowned father the Lords day was declared by the Lords Resurrection to be the Christians day Dies Dominicus Christi resurrectione declaratus est ex illo caepit habere festivitatem suam August Ep. 119. ad Jan. item de Civitate Dei lib. 22. cap. ult Serm. 15. de verb. Apost and from that very time it began to be celebrated as the Christian mans Festival or rather with that of the Psalmist This is the day which the Lord hath made 'T is no day of mans making if the God of truth may be beleeved 'T is a plant of the Lords own planting therefore the Divel and all his instruments shall never be able to pluck it up Neither can all the men nor all the Churches in the world alter it to another day And how remarkable is it that the Church for sixteen hundred years should no where offer or attempt to alter it but in all places and all ages observe it What does this speak but the Divine authority of it by which mens Spirits have been awed and their hands tied from such presumptuous undertakings the truth is
other arguments as prophetical prediction Psalm 118. and Apostolical practice Acts 20. allege this as one proof of our Christian Sabbath That Christ Jesus our Lord was often seen upon it seen in assemblies of his Saints seen in his royal robes in his state of immortality and not only seen but heard preaching peace to poor sinners opening Scriptures cheering quickening warming cold dead sad hearts for when the disciples saw him they were * Luke 24.32 John 20.21 glad and their hearts did burn within them while he opened the Scriptures to them and all this on the first day of the week T is true after this double apparition our Saviour appeared on a working day as the disciples were a fishing and that was the third time of shewing himself or the third day of his appearing John 21.3.14 But what of this The disciples were sufficiently confirmed in the authority and solemnity of the Lords day by the two former apparitions therefore well might Christ appear the third time upon a working day and countenance worki-day-business by his presence to teach his disciples and us that every day is not a Sabbath day But this fishing-day is not named it might as well be on the Jewes Sabbath as any other day of the week for ought appeares to the contrary in the Text yet I do not say it was I will not speak where the Scripture is silent How often the first day of the week was celebrated by our Saviour between his Resurrection and ascension is not punctually set down in Scripture Junius is confident for every week But there is good evidence for the two first and none against the three last Much may be said for that famous apparition on a Mountaine in Galilee which learned Lightfoot Math. 28.16 17 19 20. Fenner and others conclude without doubt to have been on the first day of the week Mar. 16.15 16. Now the ascension-day drawes on and Christ withdrawes his Corporal presence from his disciples but on the day of Pentecost he visits them again by his spiritual presence Acts 2. And that this also was on the first day of the week shall be fully clear'd when we come to the fourth mark Lastly Rev. 1.10 Some years after all these it pleased the Lord Jesus to appear again on this day Namely to his servant John in the Isle of Patmos little paradise we may call it for the presence of Christ makes a wilderness a paradise especially so much of his presence as this blessed Apostle now enjoyed more than ever was vouchsafed to any man upon earth since Christ went up to Heaven I was in the spirit sayes he upon the Lords day what then Why v. 12. I saw seven Golden Candle-sticks and v. 13. In the midst of them one like the son of man So like him that indeed it was the son of man the man Christ Jesus on the Lords day then John saw Jesus Christ in the midst of his Churches filling them with his blessed presence that day above all others and holding the stars in his right hand that is holding forth Heavenly light by the Ministry of the word on that day especially this John saw and this he is commanded to set down in writing verse 19. and accordingly written it is and written for our learning upon whom the ends of the world are come And what may we learn from it Surely this at first view viz. That in St. Johns time the Golden Churches of Christ were wont to meet Gospel-Ministers to preach and Christ himself to be present with them by his spirit on the Lords day And this is written for a pattern to after-ages and there is a * Verse 3. blessing pronounced on those that read and keep the things that are written in this book Blessed be Christ for this blessed book here we have another glorious appearance of Christ on the Lords day not to one man only or one Church only but seven Churches in which no doubt there were more then seven thousand soules and that this Lords day was also the first day of the week none but peevish spirits ever question'd Ignatius who was trained up in the School of this great Apostle and in all reason was most likely to know his terms * Epist ad Magnes clearly makes it a weekly holy-day observed by Christians in the room of the abrogated Sabbath of the Jewes Yea the Lords day was never taken for other than the first day of the week by any Christian writer in any age since the dayes of St. John till this last age of liberty and lyes that ever I could see or learn Fathers Councils Schoolmen ancient modern writers two or three of this generation excepted do constantly understand it of Christs Resurrection-day the first day of the week and one would think the constant Dialect of the Church of Christ a sufficient Dictionary to interpret a word or phrase in Scripture especially in such a sense as does not cross but correspond with Scripture So does this for how agreeable to Scripture is it to take the Lords day for that day which the Lord hath made Besides 't is observable that this same beloved disciple who was so exact in penning the first apparition John 20. is a spectator of the last Rev. 1. and just as he had related that he sees this the circumstances are remarkable John 26.19 26. Christ appears in the midst of the disciples and Rev. 1.13 in the midst of the Candle-sticks or Churches John 20.19 he appears upon the Resurrection-day arguing his Resurrection and Rev. 1.18 repeating the same argument Saying I am he that liveth and was dead and have the keyes of death and hell To say no more John 20. he appeared on the first day of the week and here again upon the day under a new name the Lords day because it appeared by his Resurrection and former apparitions to be the day which the Lord had owned above other dayes yea the day which the Lord had made and instituted Thus we see how Christs often appearing on this day tends to the further marking out of the day But this mark is sorely shot at objections come thick but short answers will serve when nothing is objected but what has been answered by others or nothing to any purpose He is not ashamed to say T. T. Obj. 1. p. 121. I beleeve it will be found upon inquiry that Christ never appeared to any assembly no not any one first day for it is most certain that the day upon the Scripture-account begins with the evening Now upon the Resurrection-day we find Christ at the village seven miles from Jerusalem when it was towards evening and the day far spent Luke 24.29 30. after which he supped with the two which took up some time then they returned that seven miles and a half to Jerusalem on foot so that by that time they came there the day must be quite spent and though t is
this last book of the Bible to the praise of him who is our Alpha and Omega the very name speaks Christ the Author of it if not his Resurrection whereby he was declared both Lord and Christ the occasion of it The antients had it in singular esteem for the very name sake 't is an elegant and pious poem which I find written upon it by Sedlius an antient Christian Poet who was but a few years * Vid. Sixti Senesis Biblioth sanct p. 308. Jerome's Junior Caeperat intereà post tristia Sabbata felix Irradiare dies Libr. 5. Carm. Culmen qui nominis alti A domino dominante trahit primusque videri Promeruit nasci mundum atque resurgere Christum In English thus After sad Sabbaths th' happy day'gan dawn Whose lofty name from Lord of Lords is drawn A blessed day that first was grac'd to see Christs Rising and the worlds Nativity But we have more antient Records than this appropriating the title of Lords day to our Christian Sabbath Omnes ferè sacrae Scripturae interp etes tam veteres quam Recentiores de primo dïe hebdomadis intelligunt Wallaeus dissert de 4. prae cap. 6. p 150. Ignatius who lived in St. Johns time makes it a weekly holy day of the Christians observed in the room of the Jewes Sabbath So Tertullian Atharasius Hierom Austin who not By this title we may trace it down from the Apostles times through the Ocean of the Fathers Councills Schoolmen to this present age wherein we live And to come to Scripture there seemes to be much in that which Beza observes out of an antient Greek manu-script wherein that first day of the week 1 Cor. 16.2 is expresly called the Lords day and the Syriack translation tells us * Institut Theol loc 48. de cana Dom. that the Christians meeting together to receive the Lords Supper 1 Cor. 11.20 was upon the Lords day And Bucanus saith this Sacrament is called the Lords Supper as in respect of the institutor and the end of it I had rather interpret the Lords day by the Lords Supper than as Bucan does the Lords Supper by the Lords day so also in respect of the day on which it was wont to be administ viz. The Lords day citeing that Text Acts 20.7 and hence also the antients stiled it Dies panis the day of bread because the Churches of Christ ever used to break bread on this day But to end all disputes if Scripture may be safely interpreted by Scripture and dark places by plain ones then let us expound the Lords day Rev. 1.10 by the Lords Supper 1 Cor. 11.20 Here let the reader take notice that the blessed Spirit of God who had his choice of words and never spake any thing but upon admirable reason never vouchsafed this title of honour in the new Testament but only to the Supper and the day the Lords Supper and the Lords day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 1.10 Neither can any third Text be produced where this Epithet is applyed to any thing else Now the phrase being the same and thus singular the sense must needs be the same Look therefore in what notion the Supper is the Lords Supper in the same sense is the day stiled the Lords day The supper is the Lords because the Lord Christ instituted it yea and substituted it in the room of the Passeover and why not the day His * So Mr. Perkins in his cases of conscience because he instituted and substituted it in the room of the old Sabbath T is evidently a day of Christs institution a day of the Lords own making and with reference to his Resurrection he made it such a day of the week not such a day of the year as we proved before in a word let any other day be set up in constitution with the first day of the week for the title of Lords day and we shall easily non-suit it Our Saviours birth-day bids fair for it Obj. 1 T.T. Answ Then it must be a day of divine institution which I hope he will not say But I answer further if the day of Christs nativity or any other day besides the first day of the week had been devoted to Christ and intended by John in this place he had spoken very obscurely to say I was in the spirit on the Lords day he would rather have said I was in the spirit on one of the Lords dayes Annot. ad loc But to put this fancy to flight observe the day here dignified with this magnificet title must needs be some noted day the circumstances of time place and person are set down as Beza observes the better to conciliate credit to the truth of these heavenly visions therefore all but that of the place have an eminent badge of cognizance upon them John was a known person and the Lords day with an emphatical Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a well-known day doubtless he that relates to others such a thing done such a day presupposes the day sufficiently and certainly known for a doubtfull circumstance darkens a story and drawes a curtain in stead of opening a casement to give light to the matter now let us put it to the question what day was more eminently and unquestionably known in all the Churches of Christ than the first day of the week Which the Secretaries of Christ all the four Evangelists had so exactly noted and the Psalmist so prophetically extolled as a day of the Lords making St. John could not but know that these seven Churches knew the first day of the week to be Christs Resurrection-day and neither he nor they could be ignorant that Christs Resurrection-day was the day which the Lord had made and what 's that but the Lords day As for our Saviours Birth-day although it were a day of wonderful mercy yet it is left in great obscurity not one of the Evangelists marking it out by name neither can it be so clearly resolved either what day of the * Unless the adversary will grant Mr. A. that it was the first day of the week week or what day of the month or what month of the year nor hardly what year of the world our Saviour was born in but it may be matter of controversie See divers disputes about it in Dr. Willets Hexapl. on Dan. chapter 11. If John intends any single day t is most likely to be the seventh day which was antiently stiled the Lords holy day Obj. 2 Isai 57.6 and is declared by Christ to be his day Mark 2. last and no other day throughout the Gospel does he declare to be his This he and Mr. Braburn in contradiction to the whole Christian world would fain perswade us that the Lords day which St. John speaks was the old Sabbath But He may as well say that the Lords Supper which St. Paul speakes of was the old Passeover Ans
1 since that was the * Exod. 12.11 Luke 22.20 Lords Supper in the old Testament as much as the seventh day was the Lords Sabbath Christ never declared the seventh day to be the Lords day Ans 2 although he declared himself to be Lord of the Sabbath-day My meaning is that he never owned the seventh day as the Author and institutor of it in a strict Evangelical sense neither could he for it was instituted long before Heb. 4.4 therefore let it be well considered the Lords day Rev. 1.10 for this very reason cannot possibly be understood of the Jewes Sabbath because it is such a Lords day as relates peculiarly to the Lord Christ not as the Lord our Creator but the Lord our Redeemer to Christ actually exalted to be Lord over all relates to him I say as the Lords Supper does not only as his by possession but his by institution for these two and these only the Supper and the day are called the Lords in Scripture The Greek word is used but twice in all the new Testament only these two have the honour to be matcht in this glorious appellation and we must interpret the one by the other therefore if the Lords Supper be a Gospel-ordinance and institution of Jesus Christ so is the Lords day This paralel will pinch the adversary he cannot so much as pretend that the seventh day nor indeed any other day but the first of the week was instituted by Christ so as to be equalized in phrase with that pure Evangelicall ordinance the Lords Supper There is a vulgar objection abroad that every day is the Lords day therefore this Text makes as much for an every-day-Sabbath as the weekly Lords day Sabbath But the answer is easie they may as well say every Table is the Lords table and every Supper the Lords Supper and so turn levellers of dayes and duties together Well we have brought it to this issue that there is a day a speciall day under Gospel but not Jewes seventh day which the Lord Jess ha's instituted and owned above all dayes by stamping his own most blessed name upon it as upon his sacred Supper and this we are sure can be no other than the first day of the week The objector fearing belike that the former shift would faile him ha's another evasion to second it Obj. 3 namely that old thread bare Notion of Gomarus I rather think sayes he that the Lords day which S. John spake of was the Lords Judgment-day which the Lord himself calls his day Luke 17. Phil. 1.16 And so he dreams that the day on which S. John dated his Epistles to the seven Churches was the day of Judgment But This as one sayes0 is void of all judgment Answ See Mr. Ley Sund. Sab. For in the readiest construction of the words S. John spake of a day that was in being before the Vision came and so known that the Reader might take notice when it came But the day of Judgment is not yet come unless it be to such dreamers and so utterly unknown to man that our Saviour hath taught us Mat. 24.36 Mark 13.32 Of that day and hour knoweth no man no not the Angels in heaven but my Father only The prooses he alleges are impertinent for although the day of Judgment be stiled the day of the Lord appellatively yet is it never termed the Lords day denominatively as Mr. Cawdrey might have taught him if he had not thought himself too wise to learn of his betters Thus all his cloudy notions are scattered and the Lords day Rev. 1.10 discovered by evidence of Scripture and Antiquity to be the first day of the week Now as the blessed Martyr Ignatius exhorteth Let every one that loves the Lord Jesus Christ keep holy the Lords day Let the zeale of Primitive Christians herein provoke us to holy emulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Magnes Plinius sub Trajano scripsit Solitos hoc stato die convenire Christianos ante lucem carmenque Christo quasi Deo Communi voce dicere postea Sacramento se obstringere ne scelus aliquid ne furta ne latrocinia ne adulteria committerent Magdeb. Cent. 2. c. 6. Even a Heathen could observe how those precious morning stars used to meet early on this day and sing Hymnes to Christ an not only to sing his praises but to celebrate his holy Supper the Lords Supper upon the Lords day doubtless binding themselves in a holy Covenant to hate and flie sin And 't is known to have been the common question put to Christians by Pagan persecuing Governours Dost thou observe the Lords day the usual answer was I am a Christian I dare not intermit it This was wont to be the distinguishing Shibboleth the cognizance of Christians in the purest times of Christinity O blessed souls because they were Christians they durst not intermit the Lords day no though they lost their dearest lives for keeping of it How ill do they deserve the Name of Christians in these dayes who make no Conscience of this day yea who have the impudence to Preach against it Write against it Work upon it as if it were a common day I remember what the holy Apostle spake in a like case to those that polluted the Lords Table using it as if it were their own table What have ye not houses of your own ot eat and drink in 1 Cor. 11.22 or despise ye the Church of God The like may I say to all prophaners of the Lords day Have ye not dayes enough of your own to work and to play in or despise ye the Lords day Is it a sin a prooking sin to use the Lords Table as if it were your own table to eat Sacramental Bread as if it were common bread and is it no sin to use the Lords day as a common day as if it were your own day Why is it not paralel in phrase with the Lords Supper Is not the Lords Name and Superscrition found upon the one as well as the other I charge thee therefore Reader in the Name of the Lord Jesus so visibly graven upo this day render to Christ the things that are Christs Be assured the Lord will not hold thee guiltless for taking his Name in vain and spending his time in vain his time I mean upon which he has stampt his noble and royal Name This is the fifth Mark or Seal of the day The Inscription of Christs glorious Name upon it 6. The sixth is The Apostles and Apostolical Churches observation of it The holy Apostles were men intimately acquainted with the Secrets of Christ being most of them trained up in his School and personally conversant with him by the space of a Acts 1.3 forty dayes between his Resurrection and Ascension as b Drut 9.11 Moses was forty dayes with god upon the Mount Besides they had immediate Inspiration and authoritative Mission from Christ himself to manage the publick affairs
the dead For on the day before Saturday they crucified him and on the day following Saturday which is Sunday appearing to his Apostles and Disciples he taught these things Here we have both the Doctrine and practice of the Lord's day in the purest times attested by this holy Man and Martyr First he informs us how they kept the day and secondly why they kept it namely because it was the first day Christs Resur rection-day and the day of his apparition to his Disciples whom he taught and instructed so to do it seems the holy Martyrs in the Primitive times were satisfied with these Scripture-Arguments for the Lords day which now the wrangling wits and lusts of men do nothing but storm against But here it may be objected t is true here is plain and positive testimony for the observation of the Lords day but here is nothing for the Negative nothing against the old Sabbath Why mightn ot both dayes be kept in Justin Martyrs time does he ever deny that the Churches of Christ then kept the Saturday-Sabbath I answer yes his Testimony is as full against the Jews Sabbath as for the Lords day witness his Dialogue or dispute with Trypho that obstinate Jew I shall recite a few passages of it verypregnant to this purpose Trypho's grand Objection was this a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 175. num 30. That the Christians did neither observe the Festival days nor Sabbaths nor Circumcision and mereover that they placed their hope in a crucified man Now see how the blessed Martyr answers him partly by granting his Objection For he tels him b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 182. n. 10. we also should verily observe your Circumcision and Sabbaths and all your Festival dayes did we not know the reason for which these things were imposed upon you And again c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If saies he we patiently endure the most horrible torments that men and divels can devise to inflict upon us why is it that we do not also observe your carnal Circumcision and Sabbaths and Holydays which hurt us not In which words he freely grants that the Christians in his time did not observe the Jews Sabbath and although the Jews condemned them for it yet he justifies them in it and uses many Arguments to vindicate their non-observance of it As 1. Because since the coming of Christ there is no need of it no need of the shadow when the substance is come yea there is no place left for it 't is done away by Christ for in this sense I take it the Father here speaks that d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Sabbath together with Sacrifices Oblations and Festival dayes began with Moses he means I suppose in the second Edition not the first Institution of them so they were appointed by the Council of God the Father to cease and end with Christ Where by the way observe he useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number to shew that it was the old seventh day Sabbath which he chiefly contested against and indeed this was the string that Trypho chiefly harp't upon perswading Justin and his fellow Christians thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first to be circumcised then to keep the Sabbath and so he might obtain mercy still it must be restrained to the Jewish Saturday-Sabbath matcht with Circumcision and orher Legal Ordinances the Christian Sabbath is not the subject of this dispute this then is his first Argument the Christians neither did nor could observe that old Sabbath because it ended with Christ And 2. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 187. Because now there is a new Covenant and a new Law gone out of Zion 3. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 118. Because the beleeving Gentiles may attain Gods heavenly inheritance without the observation of it After the proposeal of these and sundry other Arguments Trypho moves a Captious Query viz. whether if a man that knew Christ and beleeved in him still observed these legal customes he could be saved To which our zealous and pious Martyr returns this Christable yet for midable answer g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In my Judgment O Tripho such a one shall or may be saved provided he do not industriously labour to perswade others especially those among the Gentiles that are converted to Christ to observe the same things with himself telling them that otherwise they cannot be saved For such it seems he had but little Charity Now to sum up all however the opinion and judgment of this antient and eminent Father may be despised by scorners Yet I hope his Testimony will be embraced by all soberminded Christians And this we have both fully and faithfully transcribed The conclusion is this that the Churches of Christ in Justin Martyr's time had renounced the saturday-Saturday-Sabbath and celebrated the Sunday or Lords day for the day of weekly solemn worship and this was long before Anti-Christ came to his throne Which I the rather note as a seasonable check to that blasphemous sacrilegious position of the adversary viz. that the change of the Sabbath was an invention of Anti-Christ Oh impudence Was Justin Martyr who shed his blood for Christ a limb of Anti-Christ Did he plead for Baal in asserting the observation of the Lords day and rejection of the Jewes Sabbath by all the Churches of Christ Were the precious Saints and glorious Martyrs in those early dayes devoted to the inventions of Anti-Christ Yea in those bloody dayes when for Christs sake they were killed all the day long and led like sheep to the slaughter Yea in those extraordinary apostolical dayes while the Spirit of prophecy was yet breathing and the power of miracles yet working in the Churches of Christ witness Justin Martyr himself who testifies h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. cum Trypho 191. See Mr. Baxter Spirits witness to the truth of Christianity p. 21. That even in his time the Divels did tremble at the name of Christ and that being adjured by that sacred name they became subject unto them Yea for some years after t his for Tertullian and after him Cyprian made publick challenges to the Pagan persecuting rulers to bring their possessed with Divels into the Christian assemblies and if they did not cast them out and make them confess themselves to be Divels and Christ to be the Son of God they were content to suffer Which may conciliate credit to the testimony at least of these renowned antients well the change of the Sabbath is confirmed by the practice of the Church in Justin Martyrs time And now we are upon the year of our Lord 160. Dionysius 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb l. 4. c. 22. or thereabout And here we meet with another testimony Of Dionysius Bishop of Corinth who in an Epistle of his Soter Bishop of Rome writes thus we have spent or passed through to the end of it the Lords day to
day an holy day Now to spend the Lords day throughout an holy day is not to spend any part of it in servilework but to sanctifie it as a Sabbath But in regard this Testimony touches but one half of the question I only touch upon it by the way and proceed to a fourth who speakes the truth and the whole truth Tertullian by name Tertullian 4. who flourished in the year of grace 200. or two hundred and four His African phrase is somwhat dark yet some light it affords us as to this controversy In his book of the souldiers Crown he speaks thus On i Die dominico jejunare nefas ducimus vel de geniculis adorare De Colon Mil. the Lords day we hold it unlawful either to fast or to pray kneeling And elswhere he seems to intimate the reason of it viz. k Diem solis laetitiae indulgemus alia longe ratione quam religione solis seeundo loco ab eis sumus qui diem Saturni otio viotui decernunt exorbitantes ipsi a Judaico more quem ignorant Apol. adv Gent. c. 16. â—And ch 3. de anima he speaks of the Lords dayes solemnities namely Scripturarum lectio Psalmi cantus adlocutiones petitiones reading the scriptures singing of Psams conference and prayer Dominica solennia Because it was a day of joy and gladness For upon the Sunday saies he we give our selves to joy or gladness Where note that in Tertullian's time also the title of Lords day Rev. 1.10 was appropriate to Sunday which the primitive Christians so universally observed that the Heathens began to calumniate them as worshippers of the Sun But Tertullian in this place clears them For saies he although upon the Sunday we give our selves to gladness yet it is for another farre wide reason than in honour of the Sun And again in the second place are we from them meaning the Jewes who appoint the Saturday to idleness and eating wandring from the Jewish custom which they know not In which words he gives us to understand that although the Christians then devoted the Lords day to joy and gladness yet they made it not a play-day or a day of pampering their bodies and riotous feastings as the degenerate Jewes did their Sabbath but they spent it in the spiritual exercises of prayer and praise they kept it as a solemn holy day but how often What once a year Nay once a week as he testifies in the 14. ch of his book concerning Idolatry where he speaks l Ethnicis sentel annuus dies quisque festus est tibi vero octavus Excerpe fingulas solennitates nationum in ordinem texe Pentecostem implere non poterunt de Idol p. 736. Edit Basil â—O melior fides nationum in suam sectam quae nullam Christianorum seleuitatem fibi vendicat non dominicam non Pentecostem etiam si nossent nobiscunt non communicassent ne Christiani viaerentur nos ne Ethnici pronunciemur non veremur Ibid. thus to the Christian who observed 52. Lords dayes every year whereas all the Annual festivities of Pagans came short of Pentecost or 50 To the Heathens every Festival is some annual day but to thee every eighth day c. and here he takes up a sad complaint against some Apostatizing Christians who kept heathenish holy-dayes as if there were not Lords dayes enough in the year O the Faith of the nations better than ours to Wards their own sect as who challenge not to themselves any Christian solemnity not that of the Lords day nor that of Pentecost Did they know it they would not communicate with us lest they should seem Christians we Christians are not afraid to be accounted Heathens Where two things are worthy of note First that he stiles the Lords day the Christians solemnity or solemn day Secondly that he makes it the Christians livery or badge of cognizance Therefore the Heathens would not keep it lest they should be taken for Christians and indeed so it was the keeping holy of the Lords day was ever the distinguishing Character of a true Christian Hence as we noted before the persecuting Pagans used to question the primitive Christians upon this interrogatory hast thou kept the Lords day Anno 303. Just as the bloudy Papists in Queen Maries time examined the Protestants about the Lords Supper and the common answer was I am a Christian I date not intermit it for the Law admonishes me of it Lex eos de eo agendo admonuisset seil lex dei ut ipfi martyres exponunt num 51. non ecclesia ut in Margine a Baronio annotatur Num. 48. vide Theoph. Philokur lib. ch 4. Namely The law of God of Christ and Christianity which answer cost many a Christian his life never were two truths more deeply dyed with the blood of Martyrs than the Lords Supper and the Lords day have been the one under Popish the other under Pagan persecution But to return to our Author Tertullian's Testimony is clear for the Christians keeping of the Lord's day But did they not keep the saturday-Saturday-Sabbath too in his time No he denies that once and again as in the fore-mentioned Book concerning Idolatry m Nobis quibus Sabbata extranea Sunt Neomenia seriae aliquando à Deo dilectae Saturnalia Januriae frequentantur c. Shall we says he frequent Heathenish Festivals to whom the Sabbaths new Moons and Holy days sometimes so dearly beloved of God are strange Strange through dis-use doubtless not through ignorance therefore 't is clear they did not keep them But more clear is that which he writes in his Apologetick against theGentiles where he acknowledgeth n Neque de victus exceptionibus neque de solennitatibus dierum neque de ipso signaculo corporis neque de consortio nominis cum Judaeis agimus p. 848. That the Christians had no correspondence with the Jews neither in difference of meants nor solemnities of days nor in signature of body meaning Circumcision nor in society of name Mark it they had nothing to do with the Jews in solemnities of dayes i e. Jewish days therefore not in the solemnization of the seventh day which Tertullian expressly calls * Lib. advers Iudaeos p. 125. Sabbatum temporale a temporary Sabbath thus we have the practice of the Church in his time adding further proof to the change of the day Our next Author is Origen whose testimony concerning the Lords day is not to be contemned however his judgement in all things-cannot be approved We are not now pleading his Orthodoxy but his veracity he might erre but sure he would not lie being so ready to die for Christ let us hear what he ha's to say to this Christian cause treating upon the story of the Israelites gathering a double portion of Manna on the sixt day because none was to be found on the seventh day o Quare ergo qua die caeperit Manna caelitus dari
volo comparare Dominicam nostram cum Sabbato Judaeorum Ex divinis namque apparet Scripturis quod in die Dominica primo in terris datum est Manna Sienim ut Scriptura dicit sex diebus continuis collectum est septima autem die quae est Sabbati cessatum est sine dubid initium ejus a die prima quae est dies Dominica fuit quod si ex divinis Scripturis boc constat quod Die Dominica Deus pluit Manna de Coelo in Sabbato non pluit intelligant Judaei jam tunc praelatam esse Dominicam nostram Judaico Sabbato c. I demand saies he when the Manna began to fall from heaven and it is apparent from the Holy scriptures that Manna was first given upon the Lord's day For if as the Scripture says they gathered it six days together and ceased the seventh being the Sabbath day without controversie it began to fall on the first day which is is the Lord's day which being manifest from the Divine Scriptures that upon the Lords day God rained Manna from Heaven and upon the Sabbath none let the Jews understand that even then our Lords day was preferred before the Jewish Sabbath And presently after he adds Vpon our Lords day the Lord always rains Manna from heaven and what he means by Manna he tells them Viz. The heavenly Oracles the Word read and preacht to the people Where note First That he calls the seventh day the Jews Sabbath In nostra enim Dominica die semper pluit Domnius Manua de coelo Caelestia namque sunt eloquia ista c. Orlg. in Exod. 16. Hom. 7. not the the Christians Sabbath Secondly He titles the first day of the week the Lords day and our Lords day Thirdly he testifies that on this day the Church in his time had always Manna from Heaven in the publike Ministry of the Word and all this in opposition to the Jews Sabbath which what else can it signifie but the change of the day I might also allege that 23. Homily upon Humbers where this Antient Father calls the Lords day our Christian Sabbath and that in a literal sense as being a day of rest or cessation ab omnibus secularibus operibus from all secular works 6. Cyptian Hier. Cat. log Nam quia octavus dies i. e. post Sabbatum primus dies futurus erat quo Dominus resurgeret nos vivificaret spiritualem nobis daret circumcisionem hic dies octavus i.e. post Sabbatum primus Dominicus praecessit in imagine Câ—pr ep 59. ad Fid. which could not be meant of an every days Sabbath But I pass on to the next Witness namely Cyprian who flourished about the year of Christ 250 or 54. and received the crown of Martyrdom under Valerianus His words to our purpose are these For because the eighth day that is the first after the Sabbath was to be the day in which the Lord should arise and quicken us and give us the spiritual Circumcision this eighth day that is the first after the Sabbath and the Lords day went before in the shadow c. Where observe That he calls the first day of the week the Lords day and that in reference to Christ's resurrection secretly hinting the change of the day prefigured by Circumcision which was tied to the eighth day upon which the Infant being circumcised was accounted as a new creature as if it were risen again from death to life and this did typifie our first Resurrection from the death of sin to the life of grace by virtue of Christ's Refurrection whose Resurrection-day is called the eighth day John 20.26 Justin Martyr also insists upon this in his Dialogue with Trypho and it was the judgment of the Fathers generally that the change of the Sabbath was lapped up in that Sacrament of Circumcision About the year of our Lord 326. Anhanasius shone like a star in the eastern Church And his Testimony is clear as the light p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homil de Sement ad init Of old saies he the Sabbath was in great esteem among the anients but the Lord hath changed the Sabbath-day into the Lord's day The Lord himself did it sayes Athanasius And again Not we by our authority haue slighted the old Sabbath but in regard it did belong to the Pedagogy of the Law when Christ the great master came in place it became useless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the candle is put out when the Sun shines What can be more plain T is true he seems to intimate that they did then occasionally meet upon the Jewes Sabbath but he gives a good account of it q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not saies he as if we were infected with Judaism but therefore we meet upon the Sabbath that we may worship the Lord of the Sabbath not out of any religious respect to that false Sabbath as he calls it but meerly in Devotion to Christ whereas on the contrary they celebrated the Lord's day with an honourable esteem of the day as it followes r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. p. 839. Therefore we honony the Lord's day because of the Lord's Resurrection Thus far famous Athanasius whose next neighbour was Hilary a French divine who livedi n the year 355. Hilarius 8. and left a most memorable record behind him of the Church's practice in his time r Nos ectava die quae ipsa prima est per fecti Sabbati festivi tate laetamur plolog in Isalm explan p. 335. Vpon the eighth day saith he which also is the first day we rejoyce in the Festivity of a perfect Sabbath Where we have enough to answer the imputation of Novelty for calling the Lord's day Sabbath however it was called it seem it was kept as a Sabbath in Hilarie's time yea long before t is true he calls it the 8th day also though it have a weekly return in the number of seven because counting on beyond the Jewish tale of weekly dayes comming next after their seventh it made the eighth See Mr. Ley. Sunday a Sabbath About the year 374. Ambrose 9 Ambrose was Bishop of Millain and he also ha's set his hand and seal to this sacred truth in sundry of his writings in his commentary upon the Colossians Or 377. acord to Chytraeus Chronol he expounds Ch. 2.17 Of the weekly Sabbath of the Jewes and paralels that place with Math. 12. The Son of man is Lord of the Sabbath day And indeed the change of the Sabbath does most powerfully preach Christ's Lordship and dominion over it Again to shew the high esteem that he and other Saints in his time had of the Lords day he Rhetoricates thus upon it Å¿ Dominica nobis ideo venerabilis atque solennis quia in co Salvator velut Sol exoriens discussis infernorum tenebris luce Resurrectionis emicuit de rat Fest Pent. Tom. 5. To us the Lords day is therefore
man that as the Christian religion was professed so the Christian Sabbath was practised when there was no Christian Magistrate in the world and that all the Christian world over long before Constantines time Which one would think were enough to put to silence lying lips O Obj. 3 but Merator and Dr. Hen in tell us that in the Aethiopick Churches both dayes are still observed True Answ but they tell us also Dr. Heylin I am sure does that both dayes are observed as Sabbaths and accordingly called For they call the Saturday the Jewes Sabbath and the Lords day the Christian Sabbath so that what ever their practice be 'T is none of their pinciples that the Saturday-Sabbath is the Christian Sabbath And as for their practice 't is little to be regarded considering their corruption For together with the Saturday-Sabbath they observe * Mr. Breerwoods inquiries circumcision too on the eighth day with many other Jewish and Anti-Christian customes Blessed be God for that better light which shines in the Churches of Europe The testimonies taken out of Socrates do only prove that in his time namely 400 years after Christ some Churches did meet together and break bread on the old Sabbath Which we deny not only we say that the Lords day had stil the preheminence and that in four things as learned Dr. Young ha's observed 1. That the Saturday-Sabbath was never the day of solemn assemblies in all Churches for the constom of holding assemblies on that day never obtained in the Churches of Rome and Alexandria as Sozomon testifies lib. 7. c. 19. Whereas all Churches had their Church-meetings on the Lords day not one excepted 2. The Saturday or old Sabbath was never kept as a solemn Festival for in many Churches it was a weekly Fasting-day and once a year in all Churches namely Easter-Eve Constit lib. 7. c. 24. and lib. 5. c. 15. being the day of Christs greatest abasement while he lay in the grave and under the sorrowes of death whereas every Lords day throughout the year was held a solemn Festival Constit lib. 7. c. 31. 3. All Ordinances were never administred with that uniformity on the old Sabbath as on the Lords day August ep 118. Socrates lib 5. c. 22. as the Ordinance of the Lords Supper which in the purest Churches was appropriate to the Lords day which was therefore called the day of bread as we noted before Athan. Apol. 2. Hence that memorable passage of Athanasius who being accused for Breaking a Communion-cup clears himself thus That time instanced by his accusers was no Communion-time for it was not the Lords day 4. Their conventions on the old Sabbath were ever arbitrary not urged as of necessity unless by Ebion and his followers who were therefore condemned as Hereticks But the observation of the Lords day was ever held a Christian duty and never were any stigmatized with that black brand of Heresie for observing of it nay it was the badge of Christianity I am a Christian I dare not intermit it to all these I may add 5. The old Sabbath was never the Christian Sabbath or day of rest but a working-working-day So in Ignatius's time Anno 314. he counselled Christians to work upon it and the Council of Laodicea made a decree to this purpose That Christians ought not to Judaize and to rest from work on the Sabbath-day but to prefer the Lords day before it and to rest thereon from labour In which words as Mr. Cawdrey well observes this Synod did but expound the sentence of of holy Ignatius I might instance also the Council at Eliberis Carthage Arragon Mascon Chalons and other both Fathers Councills and Christian Emperours but others have prevented me in this kind of Antiquity So much for the fourth Position POSITION V. That the Lords day or first day of the week commonly called Sunday is the Christian Sabbath or day of holy rest THis does naturally result from the premises For the day being changed and yet the law concerning the Sabbath continued and established the new day must needs be a day of rest as it rests on the authority and morality of the fourth Commandment and as it succeeds the old day in Sabbath-solemnity Yet it is not so much the name as the thing that I contend for For although I am fully convinced that as our spirituall exercises are called Sacrifices because they succeed in the place of the Jewes Sacrifices so and much more significantly may our Lords day be termed Sabbath because it * Succeeds I mean not in any ceremonious respect but in relation to the fourth Commandment succeeds in the place of the Jewes Sabbath yet I had rather insist upon the thing than the name because the one being proved the other cannot well be denyed No rational man will stick at nominal respect where there is a real right to it A name of rest will be easily granted due to a day of rest now that the Lords day is without dispute a day of rest appears thus Cum de re constat propier quam vorba dicuntur de verbis non debore contendi c. August cont Acad. l. 3. c. 13. First As it is the day of our Redeemers rest from his painful work of Redemption his rising from the dead was his resting from his work By his Resurrection this day he entred into his rest for hereby as was said before he entred into his glory which will further appear by comparing two texts together viz. John 7.39 with John 20.22 The first tells us That the spirit was not yet given because Jesus was not yet glorified therefore when the Spirit was given surely then Christ was glorified Now the other Text informs us That upon the day of Christs Resurrection the Spirit was given For he breathed on them and said Receive the Holy Ghost Now therefore undoubtedly the Lord of glory was crowned with glory not that he entred into the place of rest and glory upon the day of his Resurrection but into the state of rest and glory the place is but accidental to the state that which I modestly propounded to further inquiry page 128. Namely Whether Christ did not locally ascend into Heaven on the very day of his Resurrection has been since concluded and resolved in the Negative by a Reverend Brother from that Text of Scripture Hebr. 9 12. by his own blood he entred once into the Holy place Which seems to a gue strongly that our blessed High Priest entred once and but once into Heaven To which I do now freely subscribe Errare possum Haereticus esse nolo Secondly The Lords day is a day of Religious Assemblies for solemn weekly worship therefore also a day of religious rest from civil and secular imployments Since 't is impossible for men to meet together about solemn Worship and at the same time to follow their worldly occasions observed as Sabbaths as the Feast of unleavened bread * Deut.
16.8 On the seventh day shall be a solemn Assembly to the Lord thy God thou sahlt do not work therein And as the seventh or last so also the first day of that Feast was to be a day of rest because a day of Convocation On the first day shall be a holy convocation ye shall do no servile work therein saith the Lord. Numb 28.17 18. Now that first day of unleavened bread being a memorial of their Redemption from Egypt was typical of our Christian Sabbath as was noted before And besides there being a moral equity in Gods argument that a day of holy Worship and holy Convocations must be a day of rest it is as applicable to the Lords day as ever it was to any day for we have abundantly proved that this is a holy Convocation-day and 't is a good note that of Mr. Ainsworth on Deut. 16.8 That the Hebrew word Gnat-sereth which we translate solemn Assemblies does also signifie restraint from labour whereby the Holy Ghost would teach us that Holi days set apart for solemn assemblies must be days of holy rest and restraint from work Such is the Lords day to us Christians and no other day but that a day of solemn Assembly it is and has bin from the Apostles days till now yea a day of solemn Worship therfore a day of rest or Sabbath day yea a day of solemn weekly worship therefore the undoubted Sabbath of the fourth Commandment which is the standing rule for a day of weekly worship and but a day ordinarily for the Commandment numbers out six days in the week for worldly business As when a man makes two Wils the last does ipso facto make void the first although there be no express clause to signifie the repeal or revocation and one for religious exercises neither more nor lesse So that supposing there were no repeal of the last day of the week yet the first day being instituted by Divine Authority makes void the last and takes possession of its place by the warrant of the Divine Precept it self Again as the Ministry and the Sacraments appointed by Christ are used by virtue of the second Commandment so the day appointed by Christ must be observed by virtue of the fourth Commandment because this is the general scope both of the second and fourth Commandment that we must observe all the Institutions of God from time to time I might argue further from that prophetical speech of our Saviour Matth. 24.20 where he presignifies to his Disciples that there should be a Sabbath in force long after his death at such time as the old seventh-day-Sabbath was either quite out of doors or out of date at least therefore he spake of the Christian Sabbath which we are obliged both by Law and Gospel to observe The Ancients indeed do seldom apply the title of Sabbath to the Lords day yet sometimes they do They were but too jealous of Judaizing in this particular Orat. in Christi Resurrect Ex illo Sabbato praesens hoc Sabbatum agnosce c. Sic quâ— que ritè sanctificamus Sabbatum Domini Dicente Domino omne â—pus c. Tract de tempore 152. Gregory Nyssen is express for having spoken of the old Sabbath he presently adds from that Sabbath acknowledge thou this present Sabbath the Lords day this day of rest which God hath blessed above other days For in this the only begotten Son of God did truly rest from all his works So also Austin or he that writ the Book De tempore having pleaded the due celebration of the Lords day he concludes with respect to the fourth Commandment concerning the Sabbath so do we rightly sanctifie the Sabbath of the Lord as the Lord hath said In it thou shalt do no work Hence that Royal Edict of Charles the Great published in the year 789. We ordain says he according as it is commanded in the Law of God that no man do servile work on the Lords day To which may be added the decree of King Edgar expresly stiling the Lords day the Sabbath day Diem Sabbati ab ipsa Die Saturni hora pomeridiara tertia usque in Lunaris diei dilaculum festum agitari taking order that the Sabbath should be celebrated from Saturday three a clock in the afternoon till Munday morning at break of day and this was in the year of Christ 959. seven hundred years ago better Antiquity than any can be produced or so much as pretended against this appellation If it be objected That this was in times of Popery I answer That even since the Reformation the Lords day hath been frequently called by the name Sabbath Those precious but persecuted Saints To all these might be added the Church of England Can. 70. So Hom. of time and place of prayer the Waldenses in a Catechism of theirs teach their children to call it by this name And the holy Martyr Bp Hooper in his treatise on the ten Commandements uses the same Dialect some scores more might be reckoned if need were But leaving these Authors I return to the Objector who sets all his wits a work to prove the Lords day a working day most sinfully and shamefully abusing the Scriptures to this purpose I am loth to stain my Paper with his profane Sophisms yet lest his ignorant and erroneous Proselites should take them for unanswerable Arguments I shall briefly sum up all into one Objection and return several answers to it Object T.T. p. 14. of his Pamphlet In stead of that honour put upon the first day of the week First The Father wrought upon it Gen. 1. and therefore we should be his followers as dear children Ephes 5.1 Secondly The son travelled upon it Luke 24.13 15. And he hath given us an example that we should do as he hath done John 13.15 Thirdly The Saints cast their accounts upon it 1 Cor. 16.2 And so may we Thus he quotes Scripture to as good purpose as that Arch Sophister did Matth. 4 But we shall answer him soberly though he deserve it not Answ 1. That which was the Fathers working-day at the Worlds Creation was the Sons Rest day from the work of Redemption and we must not be sollowers of God in contradiction to Christ or oppose the works of God against the Word of God lest in stead of followers as dear children we be found fighters against him as desperate enemies the first day of the week was a common day when it was made at first Gen. 1. but since it is made again and made a solemn day a day of holy worship Psal 118.24 therefore no working day now but to such as have no God to worship or no hearts to worship him God the Father wrought upon the first day of the week yet Israel must not work on this day once a year at least Viz. on the day of unleavened bread as often as it fell on this day Numb 23.18 why because it was a day
so the second third fourth c. This is a meer mistake Answ For we deny that the first darkness Gen. 1. was the evening or night of the first day that darkness upon the face of the deep for ought appears to the contrary lasted not longer than a moment the night of the first day was that which followed the light after God had separated the light which he called day from the darkness which he called night to object the order of the words is vain Moses himself takes off that Objection by inverting that order in the following words for v. 4. he puts light before darkness and day before night The Ceremonial Sabbaths because honoured as Sabbaths were to begin at even as 't is said Obj. 2 Levit. 23.32 From even to even shall ye celebrate your Sabbath This law concerned only the day of atonement Answ which was an extraordinary Sabbath for rest and strictness being their yearly Fast wherein they were to afflict themselves by abstinence from i Joel 1.13 and 2.16 sleep as well as food and this is so far from proving that their weekly Sabbath began at even that to me it is a good Argument to prove the contrary for it looks like a particular exception from a general rule and to specifie the beginning of this extraordinary Sabbath at Even had been needless if their ordinary Sabbaths had begun at the same time Nehemiah caused Jerusalems gates to be shut before the Sabbath even while the declining Sun cast some obscurity on the city gates Obj. 3 Neh. 13. â—9 This was to prevent the profanation of the Sabbath the next day Answ and it were to be wished all Christian Magistrates would have the like care of the Lords day Besides 't is said he caused the gates to be shut when they began to be dark and yet saies the Text this was before the Sabbath which seems rather to intimate that in Nebemiahs time the Sabbath did not begin in the evening otherwise as Mr. C. notes he had done it not before but in the Sabbath The precious women having attended our Saviour to his Sepulchre returned and prepared spices and ointments Obj. 4 and rested the Sabbath according to the Commandment This as we said before was after the sun-set evening besides the holy Women did not forbear to anoint the body of Christ that evening because of the weekly Sabbath Answ but possibly because of the Jews Passeover-Sabbath John 19.31 or rather the Jews preparation to it of which we read John 19.42 We are sure Mark 16.2 they came not to anoint him till the morning of the Resurrection-day and it may be they stayed so long in conscience of the Sabbath which was not ended till the morning after mid-night therefore 't is most likely our Lord had taught them that the Sabbath begins and ends in the morning if it had ended at Sun-set we may rationally think they had visited the Sepulchre before they slept that night and not have put it off till the next morning As for those multiplied Scriptures that call for evening-sacrifices Psal 92 1. Isai 30.29 they make as much for us as for him if not more Since as we count the after-evening from sun-set till mid-night a part of the Sabbath and spend it our waking houres at least in Sabbath-duties repetition meditation prayer and praise so we hold a preparation necessary the evening before Of which in the next Position POSITION VII The Lords Day must be kept holy to the Lord. THe very appellation of it together with the Observation of the Apostles and Primitive Christians is sufficient proof of this 'T is a pious and ponderous speech of a late worthy Writer Dr. Cheynels Treatise of the Blessed Trinity p. 402. The approved practise of the primitive Christians declares the doctrine of the Apostles and the doctrine of the Apostles shews what was the command of Christ the Lord of the Sabbath concerning the sanctification of the first day of the week which is therefore called the Lords day and the Christian Sabbath If it be the Lords day as we have proved then let it be consecrated to the Lord as holy and honourable Isai 58.13 even to that Lord whose name it bears to him I say who hath on his vesture and on his thigh a name written Rev. 19.16 King of kings and Lord of Lords even the Lord of glory a Lord as far above the greatest lords on earth as they are above their meanest Subjects 'T is the Lords day and therefore the Lords due let us render to Christ the things that are Christs Why did the Lord make this day but that all his faithful subjects and servants should keep it and keep it holy to him that made it O let the law of the living God over-awe our Consciences which is still in force for a day of weekly worship at his appointment and such we have proved the Lords day to be More Arguments might be produced But those already urged are sufficient to secure this truth from the dread of that downfall threatned by the Adversary The Devil and his agents may puff at the Christian Sabbath but confident I am they shall as soon blow out the Sun with a pair of bellows as totally extinguish this Ordinance of Christ the chief ground of my confidence is the Word of God upon which it is founded and next to that the writings of the antients so many in several Countries and several ages bearing witness as one man to this Christian cause with whom although I would be loth to err in any thing yet do I the less mistrust my self to err while I keep them company and do with more confidence look an adversary in the face when my quiver is full of their Testimonies as a late Author speaks on another occasion To draw to a Conclusion from Doctrinal Positions about the Christian Sabbath we shall descend to some practical Directions I cannot stand to speak fully and largely to the duties of the day neither need I other Treatises have done it already as Mr. Sprints Mr. Shepheards Dr. Gouges but especially Mr. Philip Goodwins only for the help of those that want those excellent helps I shall hint a few things and commit all to the blessing of him whose day and honour I have argued and contended for Briefly the practice of the Christian-Sabbath stands chiefly in two things viz. In preparation to it and sanctification of it 1. There must be solemn and serious preparation the evening before to get our hearts into a Sabbath frame this the Lord calls for in the very front of the Commandement Remember the Sabbath-day to keep it holy remember it before it comes that you may keep it holy when it comes this word Remember should be as a bell to toll us in from our Shops and Farms to our Chambers and Closets there to commune with our own hearts to cast up our spiritual accounts to call over our
inhabitants of the earth to b Isai 26.9 10. learn righteousness and it is doubtless our duty with humble reverence and holy awfulness of the divine Majesty soberly to observe and improve them inadvertency of Gods judiciary proceedings is a c Psal 28.5 and 10.4 5. Isai 5.12 sin frequently condemned in Scripture and severely threatned Reader if neither Scripture-Arguments nor exemplary judgments will reclaim thee from violation of the Lords day proceed on in thy prophaneness still it may be the Lord will make thee the next example to teach others what thou wilt not learn thy self Something might also be added from Christian experience 't is observable that when the Spirit comes effectually to convince of sin commonly one of the first sins which the eye of inlightned Conscience fixes upon is the neglect of the Lords day and conviction ending in conversion one of the first duties which the soul comes seriously to close withal is the strict observing of the Lords day grace works much this way and does exceedingly dispose the heart to this duty for which I dare appeal to the Consciences of many thousand living Witnesses Add to this the spiritual profit and sensible growth of grace with the sweet comfort and final peace experienced this way Tell me where does true Religion thrive better and the power of godliness flourish and prosper more than in Families Cities Countries and Kingdoms where the Lords day is duly observed on the contrary where does superstition irreligion Atheism and profaneness abound more than where this day is neglected and vilified 't is a serious Observation of a learned * Dr. Hakewils discourse of the Institution dignity and end of the Lords day Author concerning the ingress and progress of Popery in former times Namely That after-ages much degenerating from the simplicity of the Primitive times so infinitely multiplied and magnified their holy-days beyond all measure and reason that the Lords day began to be slighted and accounted with many a common Holy-day perchance inferiour to some of their Saints days which no doubt was a special occasion of that thick cloud of Superstition which afterwards overshadowed the face of the Church and in appearance the reducing of this day to its original honour would prove the readiest means to restore the Church again to her original lustre and beauty even in those places where that cloud is not yet dispelled c. But this by the way Secondly In order to the sanctifying of the Lords day we must cease not only from doing our own works but from speaking our own words Good reason for it is none of our own day therefore let none say Our tongue is our own on this day Christian if thou canst not speak religiously on the Lords day learn to speak sparingly rather be silent then sinful in thy speeches Valerius Maximus reporteth of Zenocrates that being in company with some who used ill language he was very mute and being asked the reason he replyed It hath often repented me that I have spoken never that I have held my peace Thus much the Scripture teaches us That in the multitude of words there wanteth not sin therefore d Prov. 17.27 28. he that spareth his words is wise Indeed if a man speak of heavenly things on the Lords holy day he may with Paul continue his discourse till mid-night and never speak too much but of earthly things we cannot speak too little Oh that our hearts and lips were more heavenly on the Lords day that there might be more sprinklings of grace and heaven in all our sabbath-Sabbath-day discourses how much were it to be wished that on this day Christians would speak less of what they saw more of what they heard in the publike assemblies Alas should the Lord put that Question to many Christians now which once he did on this day to the two Disciples going to Emmaus What manner of communication is this that ye have one with another how would it put some thousands to the blush who have nothing but earth or froth in their mouths Thirdly we must also lay a charge upon our hearts not to think our own thoughts on the Lords day Rom. 7.14 For the Law of God is spiritual and bindeth the heart from thinking as well as the tongue from speaking or the hand from working Besides what vile hypocrisie is it to lay a restraint upon our words and actions when in the mean time we give scope and liberty to our thoughts to wander after a thousand vanities this is just like painted Sepulchres fair without but full of rottenness and dead mens bones within Further our own vain and worldly thoughts are great distractions and obstructions to the duties of the day Exod. 8.24 like that plague of flies in Egypt which was so vexatious that they could neither work nor eat nor drink and 10.12 but the Flies molested them Such a plague is a worldly heart on the Lords day a man can neither pray nor hear nor meditate but earthly thoughts pester and disturb him yea like that plague of Locusts that devoured all earthly thoughts eat up all the pleasant fruit of Sabbaths and Sermons Luke 8.14 yea like thorns they choak the very seed of the Word and render it unprofitable How highly does it concern us therefore on the Lords day especially to look to our hearts Now if ever Solomons counsel is seasonable * Prov. 4.23 Keep thy heart with all diligence Or Cum omni custodiâ with all keeping as some read it set guards and double guards upon it for as Bernard truly speaks Corde nihil fugacius Nothing is more flitting then the heart of man 't is a wandring Dinah we had need watch it warily and check it speedily when it begins to hanker-after the world In a word to cure evill and earthly thoughts on the Lords day we should do well to awe our hearts with the apprehension of Gods all-seeing eye 'T is observable that our Lord appeared to his servant John upon his own day in a heart-searching-similitude His eyes were as a flame of fire Rev. 1.14 not only burning in jealousie against sin and sinners but bright and shining as the searcher of hearts and tryer of reins by which title he then also stiled himself Rev. 2.23 Consider Christian that on the Lords day especially thy heart lies under the view of that fiery flaming eye of Christ therefore let thy thoughts be none but such as that pure and piercing eye will approve and if Christ as the searcher of hearts be not awful to thee yet me thinks Christ as the judge of secrets should O let the terror of that last day work upon our hearts every Lords day the seat of the Judge is fitly resembled by a cloud not a throne of silver or gold but a cloud Rev. 14.14 Now as we know the clouds are storehouses of refreshing showres so also of storms and tempests and thus doubtless that
to make Conscience of namely the spiritual duty of meditation and the celestial duty of praise First how seasonable it is on the Sabbath to meditate not only on the Word but the Works of God appears from Psal 92. which is a Psalm for the Sabbath-day How does the Psalmist there search and dive into the wonderful works of God Vers 5. How great are thy works O Lord and thy thoughts are very deep Here we have a large field works of Creation and works of Providence here our souls may wander from sea to land See Mr. Baxter Saints ever-lasting Rest from earth to Heaven from time to eternity yea walk upon the Sun Moon and Stars and enter into Heaven it self the Paradise of God How manifold are thy works O Lord in wisdome hast thou made them all Every creature of God that we cast our eyes upon this day should be as a flower to feed our Meditations I speak of cursory Meditation or that which is occasional one special use whereof is to feed our graces by our senses and as we are Christians to conduct us to Christ by the view of all creatures and actions when we look upon the Sun it bids us look up to Christ the Sun of righteousness every star may mind us of that star of Jacob that bright and morning star if we look upon our houses Christ is the door if upon our bodies he is the head if upon our clothes he is the garment of salvation if upon our friends and relations he is our husband our friend our Lord our Law-giver our King if we walk he is the way if we read he is the word if we eat and drink he is our food if we live Christ is our life that is a holy heart may make this spiritual use of all earthly objects and occasions to contemplate Christ in them and if we improve not our senses this way 't is all one as if we were blind or brutish But besides this there is a more distinct deliberate solemn and set meditation required on the Lords day and the work of Redemption being the occasion of the day how should our hearts work upon this blessed subject Come Christian call in thy thoughts from all worldly concernments and contemplate this rare contrivance of thy Redemption by Jesus Christ ponder it deeply get lively and strong apprehensions of it that it may leave deep and lasting impressions upon thy soul view over the several passages and transactions in this Master-piece of all Gods works view it first in the platform how gloriously was this laid in the eternal projects and a Ephes 1.4 purposes of Gods love yea in that eternal promise past between the Father and the Son b Titus 1.2 In hopes of eternal life which God that cannot lie promised before the world began Mark it here was a promise a promise of eternal life made by God by God that cannot lie and that before there was a world or man in the world Oh the everlastingness infiniteness unsearchableness of this love of God! that the everlasting God the Majesty of heaven and earth should take care of me before the world was that he should busie himself and his Son about a worthless wretched worm born out of due time the least of Saints the greatest of sinners O my soul admire adore this first love this free love of God and Christ Next see the early discovery and shining forth of this mystery in the very morning of the world no sooner is man fallen but God reaches out a c Gen. 3.15 promise to him and after many ages sends his blessed Son out of his bosome to fulfil it in the d Gal. 4.4 fulness of time Christ comes we could not come up to him lo he comes down to us O see the King of glory stooping bowing the Heavens to come down and dwell in a dungeon to lodge amongst prisoners and pitch his tent in the rebels camp Think O my soul how did the holy Angels wonder to see the King of Heaven stepping down from his throne to sit on his footstool yea putting off to the view the robes of a prince to put on the livery of a e Phil. 2.7 8. servant and that after treason had been stampt upon it taking our nature I mean after it had been up in arms against God not that he took the sin of our nature he that could make our nature without sin could also and did take it without sin but the shame of it he took in that he took it when it was under a cloud under a blot before God and Angels How does this express the love of Christ a heart full of love to lost sinners q. d. poor soult I cannot keep from you I love your very nature and will joyn it to my self and so I may save you from sin and wrath I care not if I become one with you and dwell in your very flesh My glory shall not hinder I will rather veil it for a while and take the form of a servant and become of no reputation than you shall perish for ever Again how does this speak the unspeakable love of God See Mr. Ambrose looking to Jesus p. 342. as one sweetly observes God did so love the very nature of his elect that though for the present he had them not all with him in heaven yet he must have their picture in his Son to see them in and love them in O meditate much on this admirable strein of love till it melt thy heart and make it burn within thee From the Incarnation of our blessed Saviour we may trace him through the several passages of his life to his death and passion and here with an eye of faith look upon him whom thou hast pierced behold the man as he said even that man of sorrows suffering bleeding dying on that tree of shame and ignominy dwell upon the death of Christ till it put life into thy dead heart then follow thy crucified Lord from the cross to the Sepulchre and by the way ponder deeply the severity of Gods justice the sinfulness of sin the love of Christ and the worth of souls which are not redeemed with corruptible things as silver and gold but with the precious blood of Jesus Christ 1 Pet. 1.18 19. as a lamb without blemish and without spot Why did the Primitive Saints sacramentally shew forth the Lords death on the Lords day Acts 20.7 but to signifie to us that to contemplate and commemorate the death of Christ is a special duty of the day So also his Resurrection which was the great transaction of the day therefore a proper subject for serious meditation It is Christ that died yea rather that is risen again and become the first-fruits of them that slept Consider O my souls the holy triumph of thy Redeemer this day when he trod on the serpents head took from death its sting from hell its standard Suppose thou hadst
in force although the particular day in which the Jewes were appointed to fast is abolished viz. f Levit. 16.29 ch 23.27 29. See Dr Downam Christian Sanc. p. 8 9. the tenth day of the seventh moneth And why may not the duty of solemn resting as well as the duty of fasting stand in the fall of the day That which was circumstantial and shadowy is done away but that which was substantial and moral still remaineth And thus we have by Scripture-light found the old Sabbath as to the day alterable and changeable in the first institution of it and have added something by way of overplus for the actual change of the day I shall now conclude this first position with the accommodation of an Historical passage recorded by Ammianus Marcellinus concerning Julian the Apostate Ammian Marâ—â—l Hist lib. 23. it is to this purpose That he the said Julian out of enmity to the Christians projected the rearing up of the Jewish ceremonies that he might supplant the new religion by the old and to that intent he encouraged them to rebuild their Temple at Jerusalem and sent one Alypius into those parts furnished with treasure to forward the work Hocque modo elemento destinatius repellente cessavit inceptum but no sooner had the work-men attempted to lay the foundation then certain balls of fire bursting out from beneath dissolved their work and made them desist from their enterprise I shall personate none in the application of this only this I shall say in general that as the Jews Temple was destroyed on their g Dion fol. 748. Sabbath day so their Sabbath yea their whole Civil and Church-State was dissolved together with their Temple And this grounded confidence I have that whoever shall reare up that antiquated seventh day with a design to supplant the new Sabbath by the old he shall meet with such Sanctuary-fire such Scripture-light and evidence breaking out from under the foundation of the old day as shall either burn his fingers or which is all the hurt I wish him enlighten his conscience that he shall see his error and confesse as h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys quod Christus fit Deus he said of the Temple that no power or policy of man is able to raise what Christ hath razed POSITION II. That the old Sabbath as to the day was further manifested to be alterable in the second edition of the Sabbath I Am not ignorant that as the Sabbaths First Institution is much disputed so the Second Edition as to time and place may be much controverted also But taking it for granted as I do that the first institution lay neer the worlds foundation then the second Edition of it will be found in the wilderness of Sin at the falling of Mannah or upon mount Sinai at the giving of the Law Nehem. 9.13 And here we meet with a double argument to make it further evident that the old seventh day was alterable or liable to change 1. First Because it was never propounded as the substance of any moral Law 2. Secondly It seems to be pointed at as a sign under the ceremonial Law 1. First That the old seventh day from the Creation was never propounded as the substance of any moral law that is so as the day could not be changed but there must also of necessity be a change of the Law in the substantials of it For the clearing of which let it be premised that whereas the fourth Commandment is the only precept in the Decalogue which concerns the Sabbath First I do most freely grant that the fourth Commandment is a moral and perpetual precept yet not moral natural unless it be in the first clause concerning a day of rest in general but rather moral positive and in the substance of it perpetual I say in the substance of it because it is the judgment of some learned and godly that the whole Decalogue as well as the fourth Commandment was in some circumstances peculiar to the Jewes by reason of the time place and people to whom it was delivered But the substance of it is common to all like as almost all Scripture is for substance common and for circumstance proper and peculiar because much of it was written occasionally as Mr. Abbot observes Now that which is circumstantiall and occasional in a moral Law may be mutable and yet the substance of the Law be perpetual as the preface prefixed to the first Commandment and the promise annexed to the fifth being both circumstantially peculiar to the Jews were in that respect mutable yet the Commandments themselves remain immutable and belong to us as well as to them So in this fourth Commandment that which indirectly and occasionally respected the Jews might admit of a circumstantial alteration and yet the Commandment it self in all the substantials of it be as much in force to us as ever it was to them that is for such a numeral day though not the same individual day for one day in seven though not the old seventh which might be and for ought I can see to the contrary is changed upon a double account in respect of the promise upon which it was instituted as a ceremonial at least a temporary ordinance and in respect of the precept by which it was observed as an occasional circumstance In the substance of it And therefore we need not as some do make the Commandment partly moral and partly ceremonial but grant it wholly moral and hold the day mutable as indirectly and occasionally pointed at as the Land of Canaan was in the fifth commandment And thus the change of the day is no prejudice at all to the morality of the Commandment as not being of the substance of it Indeed to have altered the number from one day of seven to one day of ten or from one of seven to two of seven ordinarily had been to wound the precept in the substantials of it and in plain terms to blot out one of Gods ten Commandments not so to alter the day from one seventh to another seventh which was but a circumstantial variation To those that affirm the fourth Commandment to be temporary in reference to the proportion of one day in seven because in that point we grant it positive I have only this to say that we judg it not to be meerly positive but moral positive and so perpetual as the event hath proved it For although the particular day were changed by the refurrection of Christ yet the proportion of one day in seven has been still preserved inviolable by the practise of the Apostles and Churches ever since And as one well observes no other solid reason can be rendred why the Apostles and primitive Churches should weekly celebrate the day of Christs resurrection if it had not been in reference to the fourth Commandment had not their consciences been under the binding power of this precept why might they not have done by
equal to a A Jove principium begin with God b Supervacua necessariis post-ponenda sunt Senec. ep 49. and give the precedency to things most necessary and grace both not gain-say it but rather approve it for is it not most reasonable that I should serve my gracious Lord in the duties of his worship because I serve my self in the works of my calling But the truth is Gods example is neither directly for first or last of seven but for one in seven perpetually The force of Gods argument lies in this that we should dedicate one day in seven to rest for six working dayes indulged to our selves And herein we imitate Gods example in labouring six dayes and resting one in seven weekly For farther satisfaction in this argument let the ingenuous Reader consult Mr. Cawdrey and Mr. White of Dorch two burning and shining Lights who have gone before me if any little spark be here added let the Father of lights have all the glory 4. And lastly let us come to that which for memories-sake I call the benedictive part of the Commandment wherefore the Lord blessed the Sabbath day c. observe the phrase not seventh day but Sabbath day or day of rest is blessed The Commandment both opens and shuts begins and ends with the term Sabbath day not seventh day Certainly if the foregoing argument drawn from Gods example had intended only the seventh day from Creation this conclusion flowing from that argument had fallen upon that day also but we see the term is evidently changed that we may not mistake Gods meaning by a supposed strictness in the term seventh day see how the Lord condescends to our weakness writing Sabbath day or day of rest instead of seventh day The Word Abbath like a finger points both forward and backward directiug us how to expound the whole precept in a large and not in a limited sense Doubtless if the Lord God had intended to tye up his Church in all ages to the seventh day from the Creation he would have fixed the command upon that day only especially in the conclusion of it why should not that precise day be mentioned here as well as in the Institution Gen. 2. There he is said to bless and sanctifie the seventh day here only the Sabbath day a more probable reason to me is not imaginable then this the Commandment is of a larger extent then the Institution And besides the Institution of the old day Gen. 2. was but temporary and mutable whereas the precept it self is more and perpetual see then how wisely the Lord our Law-giver has contrived it that it should not be restrained to that particular seventh day To conclude with this conclusion the whole weight and stress of the Commandment you see leans upon large and general terms the Preceptive part is for a day of rest in general the Benedictive part is of the same latitude and although the seventh day be placed in the middle betwixt both yet it is not fixed upon one day more then another unless it be occasionally which indeed is no fixure at all what hinders therefore but the whole substance of the precept may stand in the fall of the day since it was never incorporated into the moral substance of this or any other command It is I must needs say a truth to me as evident as the light it self that the fourth Commandment in all the substantials of it makes as much for the Lords day being one in seven of Gods appointment as ever it did for the old Sabbath And here I cannot sufficiently admire and adore the depth of Divine wisdome that the ever glorious God foreseeing and foreappointing the change of the day took care to contrive and pen the commandment in such expressions as might aptly suite the old day while it lasted and as equally sort with the new now it is substituted in the roome of the old That the Jewes upon the discovery of so happy a change might not loath their old Sabbath the precept was occasionally and circumstantially fitted to that and that we Christians having a new might not be limited to the old it is substantially adapted to this I shall need add no more if men did not wilfully wink I should thinke here were light enough in this Lamp of the Law to convince them As for the adversaries objections scattered here and there in his book they vanish like so many vapours before the Sun being brought forth and tryed by the evidence of this truth To assert the whole Lawes morality T.T. Obj. 1. p. 14. Answ and yet plead the Sabbaths mutability scarce savours of rationality These are fine words but feeble arguments and indeed his book is full of them But to answer his Jingle if by Sabbath he mean the seventh day from Creation what irrationality is it to plead the mutability of that day and yet hold the morality of the Law Since that day was never a tittle of the Lawes morality Neither can he affirm it without gross absurdity prove it I am sure he cannot by all his sophistry If God by a positive moral law bind all men in all ages to such a particular day as himself appointed Obj. 2 p. 119. then either they must prove that God hath made his moral law mutable by appointing some other day or else restore the seventh day-Sabbath What pitiful chopt Logick is this Ans Why can the particular day be no where appointed but in the moral law his not he himself often affirmed that it was instituted elsewhere And must the moral law needs go to wrack when a new day is appointed Let him first prove that the old day was any essential part of the moral law till I see that I may safely affirm that in the change of the day as an occasional circumstance the substance of the law remains unchangeable as a man may change his old clothes for new yea and alter his temperament too and yet be still the same man as long as for substance he has the same soul and body Some do assert but not for want of ignorance that t is not that special seventh day Obj. 3 pa. 47. but a seventh day that is injoyned whereas we have not only the pattern in the mount namely the precise time of Gods rest to point out the day but to end all cavil he points twice in the Commandment to that very day on which he rested by the Emphatical demonstrative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that 't is not a seventh but Hashebigni the seventh day therefore they had need make sure of a very clear word for the change of the day for fear of being left speechless at the day of Judgment And so he runs on to th end of the page spinning a large web but when all comes to all it is but a cobweb we shall sweep it down by degrees And If by the assertours of the forementioned truth Answ 1 he mean
but when the type should give place to the truth the day also which went along with the type must necessarily expire with it At least our spiritual Redemption by Christ being much more glorious then their typical and temporal deliverance from Egypt must needs eate out the memory of the Creation and so translate the day by antiquating the argument of it viz. the indirect force of Gods example in resting upon that day I do not say the direct and principal force of the example for one day in seven is evacuated But rather that this number and proportion being still observed by the Apostles in a new day strongly argues that the inserting of the forementioned argument instead of Gods example does only make void the circumstantial force of the example for the old seventh day not the substantial and moral equity of it for one day in seven Quod orat respondendum As for the Hebrew Article or Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which he makes such a noyse Answ 3 By the same rule we must in the next verse translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those heavens and that earth as though there were some others Num. 18.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who knows not that it is more frequently a cypher then a figure serving rather for ornament then for argument and to fill up the sentence then to form the sense Mr. White of Dorch has given many clear instances where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prefixed to a numeral notes nothing at all and if need were I could adde twice as many more let these two suffice the tithes or tenth part has ha set before it yet it signifies indefinitely one part of ten b Ezek. 5. v. 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bp. White p. 183. So Ezek. 5. it is no less then four times prophets hair without any Emphasis at all denoting only one part of three and I see no reason why it might not also signifie one day of seven in the Commandment I wonder T.T. will trouble the world with such common cirtifismes sure he cannot be ignorant that this was Bp. Whites notion long before it was his And the truth is that unhappy proverb may be written upon many of his arguments The Bishops foot hath trodden here yet this is the man that cyres down Bishops as every coward will draw his sword upon a conquered enemy when there is no truth in me if the weapons with which he fights against the truth be not the very same which they formed against their Puritant adversaries What shameful hypocrisie is this But suppose the Particle ha in this place be Emphatical yet why must it needs point out the day on which God rested Why not rather such a day in proportion Therefore instead of ending all cavils this is but a meer cavil Oh but he blessed it and sanctified it says the Objector Ans This is either an ignorant or an impudent cavil for there is but one it in the clause and that refers to the word Sabbath and not the seventh day and so I make bold to retort his own words with a little addition Take heed of adding to the commandement of the living God to serve your own turn or putting seventh day instead of Sabbath day for feare of being left speechlesse at the day of Judgment As for those that suppose a seventh day is the morality of the fourth Commandement T. T. Obj. 4. p. 47. they will never help themselves by it for if it be a seventh it cannot be a sixth or an eighth or any other number This shaft seemes to be taken out of T. Bs. or James Ockfords Quiver who argued at the same rate Answ and are sufficiently answerd by others The summe of what hath been said is this That the Lords day ay in one account be termed the first day of the week or the 8th day As 2 Pet. 2.5 compared with 1 Pet. 3.20 Noah is stiled the 8th person as one that made up the number of eight although in respect of dignity he was the first person and yet in another account the seventh day And it is a pithy saying of Mr. Shepheard If the Lords day may be styled the first day of the week in one respect and yet the eighth day in another respect why may it not in a third respect put on the name sevent day and so Mr. Cawdrey seconds him as Adam says he excepting but the first seventh day might be said to worke the first six dayes and rest the seventh so supposing Christ kept the first Lords day we may be sayd ever after to work six days and rest the seventh And that thus it was says another in the account of the primitive Christians appeareth 1. Cor. 16.2 upon the first day of the weeke let every one of you lay be him in store as God hath prospered him to wit So Mr. Sheph. Octavus dicitur quod cum aliis septem servatus fuit Beze in locum So also Act. 20 6.7 where no day but the first of the week is thus disposed of to be the seventh day G. A. in the six foregoing work dayes In a word although our Christian Sabbath be the first day of the week in order yet it is still the seventh in number having six working dayes going before it in one weeke and following it in another continually and this satisfies the Commandement The like may be sayd for that notion of a seventh part of time which they confess to be purely moral T.T. Ob. 5. p. 47. If so then no other but simply the seventh part must from week to week be devoted to Gods worship for when ever the seventh part of time is altered p. 117. the morality must needs be destroyed Which is thus pieced up in another page The wisest Christian in the world cannot contrive a change of the day but he must destroy the morality of the law This Objection was long ago started by Mr. Primrose in his zeal against the English Puritans part 2. ch 7. p. 162 for let him change it to a sixth day and that cannot be a seventh part of time let him translate it to the eighth day and then seven days passe without any one Sabbath let him keep the seventh or the eighth or first at his change of the day and then he keepes two Sabbaths within the compasse of seven dayes This is his Gordian knot but we need not cut it it is easily untyed For A seventh part of time which here he derides as a notion Answ 1 when as a p. 43. little before it was his own concession we grant indeed to be morall yet not morall natural if he intend that by purely moral but we say it is moral positive And to grant him as much as we can If moral natural be taken for that which is known by the light of nature without revelation so one day in seven is not purely moral But if it be taken
sufficient refutation of them 1. The seventh day being a sign makes it not a ceremony T.T. Obj. 1. p. 18. for Christ was a sign Isai 7.14 Luk. 2.34 the Saints are set for signs Isai 8.18 So is the holy Spirit 1 Joh. 4.13 yea for the same sign as the Sabbath is c. He might have added that circumcision Answ Exod. 13.9 Rom. 4.11 and the Passe over also were signs but then he had spoiled his argument for it is certain that both these were ceremonial yet doubtlesss it had been more proper and pertinent to have compared the old Sabbath with other old Ordinances then to have thus equalized it with Christ and his blessed spirit But to answer his instances Christ was propounded as a sign of Confirmation Isai 7. as a sign of Contradiction or a sign to be spoken against Luke 2. The Saints were set for signs of Wonder Isai 8. The holy spirit for a Witness and not properly a sign now what cognation and alliance is there betwixt these and the old Sabbath which as to the day was a distinguishing sign and that for a season only therefore temporary I will not say ceremonial The Sabbath is set for a sign of things past as the worlds Creation not of good things to come Obj. 2 as the ceremonial Sabbaths So also are the annual Sabbaths Answ Deut. 16.1 c. Passeover and Pentecost ordained in memorial of things past as their deliverance from Egypt and the giving of the Law on Mount Sinai yet both are abolished although I grant the Sabbath was never abolished or abrogated as to the substance of it only altered in respect of the circumstance If the morality of the Sabbath cease by being a sign Obj. 3 upon the same account must the whole law cease to be moral since Gods spirit hath set it also for such a sign Deut. 8.6 Thou shalt bind it as a sign upon thine hand But This is frivolous for every child can distinguish between the book and the binding of it Answ Numb 15.38 39 40. The law it self was not a sign but the binding it on their hands and that for a remembrancing sign only the proper use of their fringes and Phylacteries By the way if I mistake not here is a plain contradiction for a little before he had argued that the Sabbath was such a sign as the holy spirit is and now he makes it such a sign as the wearing of the law upon their hands was If one of these be true the other must needs be false for the one is internal the other was external and visible only And this is the Goliahs sward he talks of wherewith He fights with his own fancy Answ 2 for who of sound judgment ever affirmed that the morality of the Sabbath must cease as a sign still he runs upon his ol mistake that the old seventh day was the morality of the Sabbath which we have constantly denyed and disproved The term seventh day is not set for a sign but the term Obj. 4 p. 19. Sabbath The Word Sabbath is very often Answ Levit. 19.3 Isai 1.13 Lam. 1.7 Mat. 12.5.11 Mark 1.21 Luk. 4.31 Acts 13.14 Chap. 17.2 though not alwayes put for the old seventh day especially when it is used in the plural number as here it is Therefore I conclude as before that the day and not the duty is hee set for a temporary sign the duty no otherwise then as it is peculiarly related to the day T is not a Sabbath in general much less the Commandment concerning a weekly Sabbath but the old Sabbath then in use which was given the Jews as a sign and so designed for change for change I mean in respect of the time not of the thing according to that of Augustine who writing against Faustus the Manichee who sought to overthrow the faith of Christians by maintaining that Moses and Christ were opposite in their Doctrines alledging among other things that there was one tradition of Moses another of Christ concerning the Sabbath answers him thus Their doctrine was not divers Non diversa doctrina sed diversum tempus August contra Faust Man lib. 16. cap. 28. only the time or day was different intimating that Moses and Christ were both for a weekly Sabbath but Moses for the last Christ for the first day of the week And thus we have made good the second Position That the old Sabbath being made alterable in the first Institution was further manifested to be alterable in the second Edition of the Sabbath A few words shall suffice for the third POSITION III. That the Old Sabbath was yet further evidenced to be alterable and changeable in the after Observation of it FOr proof whereof I shall only cite the practise of our blessed Saviour in which the Adversary glories most as if it made only for him T is his ground argument for the perpetuity of the old seventh day that Christ did most of his cures and famous miracles on that day Now learned Chemnitius takes the same argument and turns the edge of it against him thus De abrogatione Sabbathi Mosaici dictis docuit Christus libertatem factis sapiuo testatam fecit cum Sabbathis sanaret c. Chemn Examen Concil Trident. cap. de Festis ubiplura The Lord Jesus both by word and deed hath taught us that the Mosaical Sabbath was to be abrogated not only in that he proclaimed himself Lord of the Sabbath but in that he often witnessed his liberty and power over it by sundry of his cures performed on that day Some instance in the cure of the man born blind John 9.6 7 14. Others in the miraculous cure of that cripple or impotent man John 5 whereas Dr. Lightfoot learnedly observes there was the most apparent sign towards the shaking and alteration of the Sabbath as to the day that we meet withall in the New Testament till the alteration it self came To this purpose let the context be duly considered and we shall find two things observable in it 1. What our Saviour did on the Sabbath day he healed a long languishing malady a disease of 38. years standing 2 What he sayed upon this occasion and that 1. To the man his patient 2. To the Jewes his persecutors who call him in question about it To the man he said Take up thy bed and walk Now the question is why our Lord should enjoyn this man to carry his bed on the Sabbath day the expresse letter of the law prohibiting the bearing of any burthens on that day T. T. Supposes that it was either for the confirmation of the miracle to shew the perfectness of the cure Jerem. 17.21 p. 21. or for the publication of Gods glory but it is answerd that both these might have been done as well by his walking upon his feet and leaping as in the like case wee read elsewhere or at least by bearing his bed the next day
Judaerum celebrabitur amittetis regnum Sacrdotium celebrabitur nomen Christianorum Luther for the Lord God will slay thee and call his servants by another name and then v. 17. he intimates the coming in of this new name as a consequent of the new Creation For behold I make new heavens c. So that these new heavens must be created before the Disciples were called Christians Acts 11.26 and so far accomplished then as to out-shine the first Creation the supereminency whereof was the foundation on which theold seventh day stood I may therefore safely conclude The old Sabbath cannot possibly stand with the new Creation unless some new device can be found out to make an old house stand without a foundation But yet further that the work of the new Creation must necessarily draw after it a new Sabbath will more evidently appear if we look to the next Chapter Isai 66. opened where this Evangelical prophet seems rather to write an history then a prophecy of the new world under the Messiah describing it 1. By its new inhabitants or Church-members namely the n Verse 12.18 19 20. Gentiles 2. By its new Church-officers under those old titles of o V. 21. Priests and Levites I will also take of them meaning the converted Gentiles for Priests and for Levites saith the Lord. 3. By its new seasons of solemn worship under those old terms of new Moons and Sabbaths Vers 23 It shall come to pass that from one new Moon to another New Moons and Sabbaths by a figurative kind of phrase two words used to express one and the same thing are here put for the ordinary stated seasons of solemn worship in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kings 4.23 Ezek. 46.1 or from moneth to moneth as in the Hebrew and from Sabbath to Sabbath all flesh shall come and worship before me saith the Lord that is all sorts of men without exception exemption or exclusion of any Now let us see what may be argued from this Scripture that the Prophet here points at Gospel-times is plain enough yea the whole succession of Gospel-times for the things here prophesied of are such as run parallel with the Church state of the Gentiles and the constituting of a publick Ministry chosen from among them Again that new things are here intended by these old names is without dispute a Gospel-ministry by Priests and Levites distinct from the Levitical priesthood and why not by Sabbaths and new Moons select seasons of worship under the Gospel distinct from those under the Law For that it cannot be meant of the old Sabbath and Old Testament-times of worship may be thus demonstrated That interpretation which would render the Prophet Isaiah a false Prophet cannot be true But to interpret this prophecy from moneth to moneth and from Sabbath to Sabbath all flesh shall come and worship before the Lord of the Jews Saturday-Sabbath would render the Prophet Isaiah a false Prophet since the experience of these sixteen hundred years can testifie that no flesh at all or none to speak of have owned that day as a day of solemn worship but expound it of the Christian Sabbath and so it holds true to a tittle for the first day of the week has been owned and observed by all Churches in all ages ever since the Sun of righteousness arose on that day and thus what the Lord foretold by his Prophet he has fulfilled by his Providence and this spirit of Prophecy proves the testimony of Jesus And so I suppose we have found even Old Testament-proof of a New Testament-Sabbath or which comes all to one the ordinary stated season of solemn worship under the Gospel distinct from that under the Law and all this in close connexion with the new Creation for verse 22. it is said As the new heavens and new earth which I will make shall remain before me so shall your name and your seed remain and then presently it followes from moneth to moneth and Sabbath to Sabbath all flesh shall come and worship before me saith the Lord. Thus the Major or first Proposition is made good that the new Creation must have a new Sabbath 2. Now for the second That Christ by his resurrection brought in the new Creation we may appeal to that of the Apostle Hebr. 9.26 where our Saviours death and suffering is stated upon the end of the world and if the old world ended with his death the new must needs come in with his resurrection from the dead whereby he brought in a new generation the out-casts of the Gentiles and so a new creation of the same kind mentioned in a Isal 41.19 20 Ephes 2.10 11 Isaiah That the in-come of the Gentiles was to take its rise from our Lords resurrection is not obscurely signified by himselfe in that b Mat. 12.39.40 sign which he gave the Jewes the sign of the Prophet Jonas who was the Prophet of the Gentiles Fatentur ipsi Judaei regnum Messiae inchoandum à resurrectionemortuorum renovatione mundi Lightf Hor. Hebr. hereby he did not only point at his own resurrection as one observes but also secretly gall the Jewes with an intimation of the calling of the Gentiles upon his resurrection as the Ninivites were called upon Jonahs resurrection from the grave of the Whalesbelly And thus some expound that place Thy c Isal 26.19 dead men shall live together with my dead body shall they arise as reserring not only to the corporal resurrection of d Mat. 27.53 those that came out of their graves at Christs resurrection but also to the calling and quickning of the poor dead Gentiles who are said to be e Ephes 2.5 6. quickened together with Christ and raised up together with him Again that the new creation both as to persons and things followes upon Christs resurrection may be gathered from that f 2 Cor. 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 known Text of Scripture If any man be in Christ he is a new Creation as in the Greek old things are passed away behold all things are become new The Apostle seemes to argue from things to persons * A new name Acts 11 26. A new Jerusalem Rev. 3.12.2 new song Isal 42.10 a new Testament Heb. 8.13 all things new Rev. 21.5 See Dr. Gouge Progress of providence p. 9. All things in Christ are become new a new Jerusalem a new Church a new Covenant new Ordinances new Heavens and a new earth therefore all his followers must be new creatures and this he infers from verse 15 inasmuch as Christ dyed for us and rose again and we may place the accent upon his rising again as in another case the Apostle does g Rom. 8.34 It is Christ that dyed yea rather that is risen again There is a rather put upon the resurrection of Christ in comparison of his death and passion so there in point of justification and so it may be here in respect
cannot with any colour of reason be denyed surely when he entred into his Kingdome he entred into his glory but by his resurrection from the dead he entred into his Kingdome being solemnly invested with Kingly power and soveraignty c Math. 28.18 Having all power in Heaven and earth put into his hands and f Rev. 3.7 the keys of David the Government of the Kingdom laid upon his shoulders to dispense lawes pronounce pardons pass sentence of life and death g John 20.23 to bind and loose at his princely pleasure In a word it was by his glorious resurrection from the dead that God h Psalm 2.6 7. set him as King upon his holy hill of Sion saying thou art my son this day have I begotten thee Christs resurrection-day was in a special manner his Coronation-day and as earthly Princes are wont on their Coronation-dayes to shew themselves to their subjects in all their royalty casting about their silver and gold so the Lord Jesus delights on this day to manifest himself to the souls of his people scattering his precious gifts and graces in the assemblies of his Saints for as this is the day which the Lord hath made so t is the day in which he himself was made i Rom. 14.9 Lord of the living and the dead k Acts 2.36 ch 3. 15. ch 5. 30 31. Lord and Christ Prince of life King of Heaven and earth a King indeed he was in the l Math. 2.2 cradle a King on the m ch 27. 37. Cross but never so much or so manifestly a King upon earth as when he conquered that King of terrours and carried away n 1 Tim. 6.16 that incomparable Title the blessed and only potentate the King eternal and immortal o Rom. 6.9 who dyeth no more death hath no more dominion over him He that shall deny Christs entring into glory by his resurrection will rob him of much of his glory t is true he entred not into the place of glory in his whole person till his ascention but into the state of glory he entred by his resurrection if the bodies of the Saints shall be raised in p 1 Cor. 15.43 glory how much more was the blessed body of Jesus Christ If the glory of the stars be such what is the glory of the rising Sun But I must not expatiate here a word more and I have done He that hath entred into his rest hath ceased from his works as God did from his whence I gather that it is not only Christs rest but the reason of that rest the consummation of the work of redemption which occasions our Sabbath as Gods finishing the work of Creation did the old Sabbath Hebr. 4.3 4. And this the word Rest implies being a demonstrative proof of the accomplishment of the work for even a wise man if he undertake a work will not rest till it be finished or if he do he is p Luke 14.29.30 laugh'd at for his lost labour and therefore much more when the all-wise God is said to rest may we conclude his work is perfected To speak properly if rest imply only a cessation from work we cannot say that God rested from his work of Creation on the seventh day more then he has done ever since or Christ from his work of redemption therefore we must take in the consummation of each work as the ground of each rest otherwise all the time after should be of equal account with the last day in respect of Creation and with the first day in respect of Redemption Now the question will be when the work of Redemption was consummate and complete Doubtless not till the top-stone was laid till Christ was made the head of the corner which the q Act. 4.10 11. Apostle assures us was by his resurrection from the dead for if this had not been done the work had been all to do again If Christ had suffered dyed and been swallowed up of death and corruption in the grave and never risen again then had we remained still in our sins and all our preaching of Christ and faith in Christ had been vain 1 Cor. 15.17 It was by our Saviours joyful resurrection therefore that the work of our Redemption was manifestly accomplished and hereupon Christ rested from his work as God did from his and as when God rested from the work of Creation he appointed a Sabbath although he did not rest from works of Providence in like manner Christ hath appointted a Sabbath upon his resting from the work of Redemption by price although he doth not rest from the work of Redemption by power till all his enemies by vanquished and all his elect saved as a * Dr. Cheynels Treatise of the blessed Trinity pag. 403. learned Author speaks And so much for this Argument on Hebr. 4. only some objections Treatise of the must be removed for T.T. takes this Text of Scripture and wofully wrests it to his own and others misguidance in countenance of the Saturday-Sabbath I shall briefly answer his several Arguments as objections against what has been spoken The polluting of Gods seventh-day-Sabbath was wofully Israels sin Obj. 1 T.T. p. 141. for which the Lord destroyed them in the wilderness as 't is plain Ezek. 20.13 And this being compared with the Apostles admonition to these Christians plainly points out the Sabbath which remains to the people of God he sets forth Israels sin and sorrow on this wise although God finished his work from the foundation of the world and thereupon speaks Gen. 2. Yet neither the glory of his wonderful Creation or authority of his institution could engage them to follow his Example but so highly did they provoke him especially in polluting his Sabbaths that he sware in is wrath they should not enter into his rest c. Wherefore the Apostle concludes in applying all to believers exhorting them in the use of that means which Israel neglected to enter into the eternal rest lest any should fall after the example of Israels unbelief or disobedience as the Greek signifies and then he concludes Magisterially Christians believe it this is the summe of the Apostles admonition But I must tell him they had need of a very strong faith that can believe such incongruous stuffe as this is For Although it be granted that Sabbath-breaking were one of I sraels sins in the wilderness Answ 1 yet it will not follow that this sin is here intimated by the Apostle as the cause of their ruine but rather the sin of unbelief For so 't is expresly affirmed ch 3. v. 18.19 To whom sware he that they should not enter into his rest but to them that believed not So we see that they could not enter in because of unbelief So ch 4. v. 2. v. 6. v. 11. And whereas T.T. tells his Reader that the word signifies disobedience I must tell him it is his mistake to render it so in this place for
but for the multitudes sake then met together he hasted thither to preach the word So here it was not out of any devotion either to the Jewes Sabbath or their Synagogue that he reasoned with them everly Sabbath-day as long as they would hear reason but because of the concourse of people then and there assembled As if there were a Synagogue of the Iewes in London a Minister of Christ might occasionally visit it on their Saturday-Sabbath to dispute with those infidels and convince them that Jesus is the Christ yet be far enough from owning either their Synagogue or their Sabbath and that Pauls practice among the Jewes and such Gentiles as the Text speaks of amounts to no more then this 1 Cor. 9.20 namely an occasional act or at most a prudentiall act Whereby to the Jewes he became as a Jew that he might win the Jewes and to them under the law as though he were under the Law is evident because when he saw no hope of winning them to the faith of Christ but they grew obstinate and refractory contradicting blaspheming and openly opposing the Gospel yea persecuting those that embraced it Paul and his converts now no longer frequent their Synagogues but separate themselves and joyn in Christian assemblies by themselves Acts 17.4 5. Acts 19 9. ch 18.17 Thus the beleeving Jewes and Proselytes of Thessalonica so also those at Ephesus and at Corinth when they opposed themselves and blasphemed Paul shook his rayment against them to signifie that God had now shaken them off and he would have no more to do with them and after this Acts 18.6 we hear no more of his preaching on the Jewes Sabbath For when the Churches of Christ were separated from the Synagogues they kept the first day of the week passing by the Jewish Sabbath The converted Gentiles we are sure did so Acts 20.7 And whereas t is objected That this was but once whereas t is clear that Paul preached every Sabbath day I answer if this were true yet the consequence that therefore the Jewes Sabbath was more respected by Paul then the Lords day is utterly false For one single instance of Apostolical practice in a Gentile Church will weigh down a hundred in a Jewish Synagogue since among the Jewes the Apostle became all to all that he might win some Whereas among the Gentiles his practice was purely Evangelical And to turn the point of the Argument against the Objector we must be followers of Paul as he was of Christ Now Christ celebrated the first day of the week in a pure Gospel Church John 20.26 And never the seventh day after his resurrection and as Christ did so did Paul Acts 20. and as he did so must we Himself grants that we must follow Paul only in such practices as were Evangelical and unrepealed Now the first day of the week is such Purely Evangelical and never yet repealed therefore he must eat his words or yield his cause As for the old seventh day it was both legal according to his principles it must be an appendix to the Covenant of works being instituted before the fall when there was no Gospel therefore purely legal and according to my principles partly legal as circumcision was therefore repealed among the rest of those legal dayes of worship Colos 2. for though he cannot read the repeal there yet through mercy I and others can Or if it be not repealed it is expired and was never revived by Apostolical practice or precept in any one Christian Church I have given him one instance of a Christian Church meeting on the first day of the week to worship Christ let him shew me but such another for the Jewes Sabbath among the Gentiles erit mihi magnus Apollo Ans 4 Pauls practice among the Jewes in things temporary is no pattern for the Gentiles a Acts 21.25 St. James telles him that whatever they did among the Jewes in respect of legal customes to win upon their weakness yet as toucking the Gentiles which beleeved they had written and concluded that they should observe no such thing And what if Paul did observe the seventh day among the Jewes must this needs conclude against the change of the Sabbath from the last to the first day of the week he may as well say the Apostles b Acts 16.3 circumcising of Timothy to gratifie the Jewes disproves the changing of circumcision into baptism If it be Objected that the consequence is not good because however Paul circumcised Timothy the better to win upon the Synagogue Jewes who c Acts 10 28. would have no familiar converse with uncircumcised Gentiles yet he would by no means yeild to have d Gal. 2.3 4 5. Titus circumcised in compliance with the Jewes in Christian Churches I answer the very same may I affirm touching the Jewes Sabbath which however it might be tollerated for a while in the Synagogues yet it was never allowed in the Churches of Christ among the Gentiles nor ever practiced without reproof as in Gal. 4. or if it were I desire to see the place and the proof which I confesse I am yet to seek T is no lesse notorious an untruth that not only Paul Answ 5 but all his companions kept the seventh day Some of them might possibly attend him to the Synagogue but few of that train which accompanyed him to Troas Acts 20.5 Where he celebrated the Lords day and Lords Supper among the disciples As for the women which on the Sabbath day resorted to the rivers side where prayer was wont to be made they were Jewish proselytesses witness their meeting on the Jewish Sabbath Lydia to be sure was so for she was a worshipper of God before Paul came there but unbaptized if not unconverted till then What he would make of this meeting by the rivers side I know not unless it be to furnish his Sabbath-keepers with meditations as he seems to speak in the close of his book p. 144. which shewes his high esteem of Rivers and ponds and such like watry places De bello Jud. lib. 7. ch 24. T is a wonder he forgot Josephus his story concerning that River in Palestina called the Sabbatical River which being dry six dayes used to fill up its channel and run very swiftly the seventh day from whence the Jewish Rabbins plead stoutly for their Saturday Sabbath But as one answers them wittily out of Galatinus in case that River whiles it was in being was a good Argument that the Jewes Sabbath was to be observed now since there is no such River to be found it is a better Argument that their Sabbath is not any where to be regarded Mr. Brabourn and he had best go on Pilgrimage to find out that famous river I dare say it would be a more taking Argument among simple people for the Saturday Sabbath then any they have yet alledged For his quarrell with the reverend Translators Ans 6 I tell him again t
Zech. 4.7 Temple was finished the head-stone was brought forth with shouting crying grace grace thereunto So here when the work of our redemption should be finished and Christ exalted as head and corner-stone of his Church by his triumphant Resurrection the Holy Ghost intimates the solemn gratulation and publick praise that the Church should offer on that day So we are to understand the next words were as c Isal 56.7 Mal. 1.11 usually New Testament-worship is set forth in an old Testament-dress v. 27. God is the Lord which hath she wed us light light indeed when the Sun of righteousness arises he has made it a day of light and gladness to poor self-condemned sinners therefore bind ye the sacrifice with cords to the horns of the altar That is offer to the Lord the sacrifice of publick praise and thanksgiving verse 29. Oh give thanks unto the Lord for he is good his mercy endureth for ever So that t is evident a day of solemn worship is here intended and Christs resurrection day is principally pointed at as a day which the Lord would institute and a day which the Church should celebrate Saying This is the day which the Lord hath made let us be gland and rejoyce therein What a plain Scripture-proof is this of Divine authority of the Lords day So plain that the adversary is forced to grant it page 61. It must needs be meant of Christs resurrection-resurrection-day saies he and when he wrote his first book he excited Christians to the weekly celebration of it Whereas in a late railing pamphlet since he seekes to smother the light and evidence of this Text by a silly evasion that the Psalmist speaks not of every first day of the week but Easter-day as may be conjectured But I shall easily shake off this slight exception Away with conjectures let us search the Scriptures what day does the Holy Ghost in Scripture call Christs resurrection-day Ask Matthew Mark Luke and John they 'l tell you Math. 28.1 Mark 6.2 Luke 24.1 John 20.1 19. t is the first day of the week the day of the year is never mentioned nor the day of the month on which Christ arose but the day of the week only to teach us doubtless that Christs resurrection-day must be no yearly or monthly but a weekly solemnity Good reason that the work of Redemption should have as frequent a commemoration as the work of Creation had Now ponder this good Reader and the Lord print it upon thy heart the day of the Saviours Resurrection prophetically extolled in the old Testament as the day which the Lord hath made is historically noted down in the New Testament as the first day of the week and now we shall draw an argument which I hope will be an arrow of conviction to the contrary-minded the rather because it comes out of Gods own quiver thus the day of Christs resurrection is the day which he Lord hath made for duties of solemn worship but the first day of the week is the day of Christs Resurrection therefore the first day of the week is the day which the Lord hath made for duties of solemn worship The proposition is warranted by the Testimony of the Psalmist the assumption is confirmed by the harmony of all the four Evangelists the conclusion therefore will stand as long as the world stands namely that the first day of the week is a day of divine institution mark'd out by the finger of God the spirit of Christ for a day of solemn weekly worship under the Gospel For as I hinted before the testimony of Jesus is the spirit of prophecy * Acts 1.16 2 Tim. 3.16 1 Pet. 1.11 and ch 3.19 Rom. 15.4 It was by the spirit of our great Prophet that all the Prophets of old did speak Like stars they all borrowed their light from this Sun they were irradiated and inspired by Christ and when a holy Prophet foretels such a thing shall be we may as confidently build upon it as if Christ himself had said I will have it so For indeed it is the voice of Christ that speaks in the old Testament as well as in the new And possibly this may be one reason why the Lord Christ has spoken so little in the Gospel concerning some new Testament-ordinances as the Lords day for one namely because the Prophets had spoken so much before and Christ would not take off his people from the study of the old Testament upon which the authority of the new does so much depend Me thinks as to the controversie of the Christian Sabbath this should abundantly satisfie any sober Christian that the day of Christs resurrection was prophesied of by David and others as a day which the Lord would make and institute and accordingly practised by the inspired Apostles upon the first day of the week and this practice perpetuated by the Church of Christ the Catholick Church in all ages since for above sixteen hundred years What can be objected with any colour of reason against so clear a truth Christ hath not left one syllable for the institution or celebration of this day T.T. p. 120. Answ Not one syllable Why did he not grant before that Psalm 118. compared with Acts 4. Must needs be meant of the resurrection-day and does not the spirit speak expresly Mr. Perkins in his cases of conscience argues for the Christian Sabbath from this text Cyprian Austin and Ambrose and all the ancients who have ever cited or saluted this place Psalm 118. do expound it and understand it of the Lords day See Mr. L. strange This is the day which the Lord hath made Is it a day of the Lords making and will he make nothing of that What else can be made of it but a prediction of a Divine institution which is equivalent to a precept especially when expounded by Apostolical practice as this has been Let it be seriously considered in what other sense can a day made long before in respect of Creation be stiled the day which the Lord hath made than in respect to a divine institution An institution then it is and the occasion of it Christs resurrection which was the concluding act of our Redemption and what an impression of glory does this stamp upon the day above all the dayes that God ever made the seventh day and all As some * years are crowned with Gods goodness above others so dayes also The work crownes the day as I have often said and the greater the work the greater the day now that work in which God is most glorified in all his attributes must needs be the greatest work such is the work of Redemption Quasi hactenus nullus fuerit in orbe dies Mollerus in Loc. therefore the day set apart in commemoration of it must wear away the crown from all other dayes Such is Christs resurrection-day therefore Emphatically stiled The day which the Lord hath made as if there had never been
as I noted before 't is built upon the foundation of the Prophets and Apostles Jesus Christ by his resurrection being the chief corner-stone And because nothing can ever fall out in this world comparable to Christs Resurrection in glory and power therefore no day can be set up like unto this neither can it be changed for any other See Dr. Bownd lib. 1. p. 47. No man can translate the work therefore no man can translate the day The like cause can never be offered to change this day which at first occasioned the choice of it Therefore it must and shall remain till the end of all things men do but kick against the pricks in opposing the Lords day they that would raze out the remembrance of this day must first pick out Christs mark which he ha's wrought into it by the work of Redemption and so blot out the testimony of all the four Evangelists concerning Christs Resurrection the first day of the week together with the prophecy of the Psalmist which if they dare do Yet 2. We have another conspicuous mark to note it by above all other dayes in the week namely our Saviours frequent apparitions on this day after his Resurrection from the dead Here let it be observed First That these glorious apparitions of our now glorified Redeemer were no common favours but choice and speciall evidences of his owning providence both as to persons and times For as he appeared not to all sorts of persons but to some select * Acts 10.41 chosen witnesses who were either eminently devoted to his service or designed to teach others so neither did he make his appearance to those persons every day but principally and most usually upon the day designed by the Prophets to his worship and service and now consecrated by his blessed Resurrection mostly vouchsafing his gracious visits to holy men in holy time such at least as were so or should be so Secondly Although it be * Acts 1.20 said that he was seen of his Apostles fourty dayes between his Resurrection and ascension yet it cannot be construed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl that he was seen every day during those fourty dayes but only thus that there were so many dayes between his Resurrection and Ascension in which he was sometimes seen And this is all that the Greek will bear for it is not in fourty dayes but by fourty dayes that is by the space of fourty dayes at times for sometimes he disappeared Thirdly However it may be supposed that our Saviour did appear on other dayes as once he did upon a working day yet no other day of the week ha's the honour to be denominated as the day of his appearing but the first day of the week onely 'T is never said he appeared on the second or third day much less the last day of the week or the seventh day but the first day of the week is expresly and emphatically noted by name * John 20.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t is not barely said the same day but the same day being the first of the week That same day that first day of the week came Jesus and stood in the midst of his disciples as if he would have it specially noted Fourthly T is evident that our Lord appeared often on this day gracing it with his beatifical presence above all dayes In the a Joh. 20.14 15.16 morning to Mary Magdalen and the rest of the holy b Math. 28.9 women who when they saw him fell at his feet and worshipped him and in the evening of the same day to the eleven disciples and c Lu. 24.33.36 them that were with them gathered together in a way of Church d John 20.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assembly and this assembly convened it seemes by our Saviours own means who appearing to Mary commanded her to carry tidings to his disciples of his joyful Resurrection However a Christian assembly it was and the first that injoyed the presence of Christ after his death and Resurrection then it followes John 20.26 After eight dayes the disciples were within again and Thomas with them then came Jesus and stood in the midst after eight dayes that is as some would have it after the day-light of the eighth day was past or as the Geneva-translation reads it eight dayes after or after eight dayes were come that is on the eighth day Which reckoning the Resurrection-day inclusively was just that day seven-night or the next first day of the week there are six working-dayes in the week and Sabbath and Sabbath make eight now Christ appeared the first See Mr. L'strange p. 73. and the next succeeding which was the eighth day so the antients generally expound it It is necessary that this should be the Lords day sayes Cyrill and Nazianzen made an oration on purpose for it stiling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new Lords day because it was the first Lords day solemnized in the weekly revolution after the Resurrection-day We shall clear it by Scripture when we come to answer the Objections mean while let it be noted that this was the second solemn apparition of our blessed Saviour after he rose from the dead for the next mentioned by this Evangelist is said to be the third time that he shewed himself which what else can it signifie to us John 21.14 but that he appeared not between those two first dayes not on the seventh day nor on any of the other six he was absent all the week and appeared to none except to some single persons as Peter he made no publick apparitions at solemn assemblies but upon his own day Now methinks ingenous Christians should thus reason within themselves certainly 't is written for our instruction that the Lord Jesus rose from the dead on this day that in the morning of the day he shewed himself to the holy women that the same day at evening being the first day of the week the disciples were assembled and Jesus came and stood in the midst and after eight dayes again i.e. that day senven-night for though part of the former and part of the latter day made it eight dayes yet could it be but seven nights if we count it by nights according to the account of natural dayes such as the dayes of the week are surely these things are not written in vain that our Saviour should solemnly shew himself in a Christian assembly on the very day of his Resurrection and that there was no other apparition till that day seven night this no doubt was of purposed providence to give original to that Ordinance of the Lords day which accordingly ha's been observed ever since St. Paul makes it one Argument in conjunction with others of his Apostleship that Christ had appeared to him * 1 Cor. 9.1 ch 15. 8 9. Am not I an Apostle have not I seen Christ Jesus our Lord And may not I in consociation with
offering of the loaves on the fiftieth day was not only an eucharistical oblation but also a token of the harvest 's being finished and ended 3. It is called the Feast of Pentecost because it was ever kept the fiftieth day the fiftieth day how reckoned From the morrow after the Sabbath that is the first day of the week but what mark had they to know this morrow by Moses tells them When you shall reap the harvest of yur land or when you begin to reap it for so t is expounded in Deuteronomie Deut. 16.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Begin to number the seven weekes from such time as thou beginnest to put the sickel to the corn In the Hebrew it runs thus from beginning to put the sickle into the standing corn thou shalt begin to number the seven weekes So that when they began their harvest they must begin their account of the fifty dayes and the first of the fifty was the morrow of the Sabbath or the day following the Sabbath namely the first day of the week and as they began so they must end the account on the same day as the first so the fiftieth day or day of Pentecost must be on the morrow of the Sabbath Levit. 23.15 16. and this is injoyned by the express command of God to be observed as a statute forever throughout their generations this is the plain Scripture-account and who can but observe the wisdom of God in it in ordering the matter thus that this Feast of weeks should never fall upon the seventh day but ever upon the first of the week the morrow after the Sabbath or the day immediatly following it if at least his statute-law had been observed What else could this presignifie as learned Dr. Vsher speakes but that under the state of the Gospel the solemnity of the weekly service should be celebrated upon that day Now I hope that famous Pentecost Acts 2.1 will be no Parable although we state it according to the Divine oracle upon the first day of the week the morrow after the Jewes Sabbath we need no Almanacks to help us here the Bible is sufficient And because the Sabbatrians stand so much upon supposed mysteryes in the Feast of Pentecost according to their traditional account I shall acquaint them with the reall mysteries of Christ accomplished exactly according to this true scripturall account See Dr. Usher there they may see the type and the truth admirably concurring For as at the time of the Passeover a 1 Cor. 5.7 Christ our Passeover was Sacrificed for us and lay in his grave the whole Sabbath following so on the morrow after the Sabbath when the sheaf of first-fruits was offered to God Christ rose from the dead and became the b 1 Cor. 15.20 first-fruits of them that slept c Math. 27.52 53. many dead bodies of Saints that slept arising likewise after him From thence was the count taken of the seven Sabbaths or fifty dayes Numb 28.26 Exod. 34.22 and upon the morrow after the seventh Sabbath which was our Lords day was that famous feast of weekes that day of Pentecost Acts 2.1 upon which day the Apostles having themselves received the first-fruits of the spirit Acts 2.1.4 5 41. begat three thousand souls with the word of truth and presented them as the first-fruits of the Christian Church unto God James 1.18 Rev. 4.14 and unto the Lamb and from that time forward doth Waldensis note that the Lords day was observed in the Christian Church in the place of the Sabbath In his learned letter to Dr. Twisse p. 91.92 Thus Dr. Vsher that Library of learning If it be objected that in this discourse he states Christ suffering at the feast of the Passeover and so falls in which the vulgar opinion which takes the morrow after the Sabbath Levit. 23. For the morrow after the Passeover-Sabbath I answer that cannot be for he had declared before that the Sabbath there intended is the ordinary weekly Sabbath and the morrow after it the first day of the week and he cites Isychius and Rupertus as interpreting it so before him to whom I shall mae bold to add Nazianzen who was before them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. in Sanct. Pentecost and in his 44th oration speaking of the Feast of Pentecost This nation sayes he meaning the Jewish nation uses to consecrate to God not only the first of their fruits and first-born but the first-fruits of their dayes and years also Thus the illustrious number of seven ha's carried the honour of Pentecost for seven being composed upon its self makes fifty wanting but one day which we have taken from this future age being both the eighth and the first day His phrase is something dark but his argument is clearly this that the Jewes Pentecost was fain to be beholding to the Christians eighth day or first day of the week to make up the complete number of fity dayes And the like he sayes a little before concerning their Jubilee every fiftieth year for seven times seven makes but fourty nine to perfect the number therefore they borrowed the first day of the week and so consecrated to God the first fruits of their dayes as well as of their land So that this computation of the fifty-dayes to Pentecost from the morrow of the weekly Sabbath wants no authority to back it neither humane nor Divine But the plain word of God is our best warrnat and methinks that should satisfie Dr. Twiss was no child at argument nor one that would be satisfied upon slight grounds but upon Bp. Vshers discovery of this truth by the fore-mentioned Scripture-evidence he professes that he had received great * In his printed letter to Bp. Usher satisfaction and acknowledges that the mystery of the feast of first-fruits was opened to the singular advantage of the honour of the Lords day The only material objection against this interpretation is the judgment of Mr. Ainsworth and the English Annotatours who take the Sabbath Levit. 23. For the Passe-over-Sabbath t is true they do so but herein they are led by the common opinion of the Hebrew Doctors who indeed are excellent guides when they keep the beaten rode of Scripture and sometimes to direct us at a doubtfull turning but here it may be proved that they themselves are out of the way I do not say our Christian writers but the Hebrew Doctors who in many things did make voyd the Commandments of God by their own traditions and if there be any mistake let it lie at their doores And cerainly a mistake there is in this point For that the morrow after the Sabbath could not be meant of the Passeover-Sabbath is clear For First It must be such a morrow after the Sabbath as must never fall upon the weekly Sabbath the reason is plain because it was the begining of their harvest when they put their sickle to the corn or harvested their harvest
infant-Baptisme he would not own it as an Ordinance of Christ Or thus whether if the Holy Ghost had expresly affirmed in Scripture that in the Apostles times baptisme was once at least administred to infants in a solemn assembly of Christians Paul himself being present and actually assisting in the administration his own conscience would not tell him nay then surely infant-baptism is an Ordinance of Christ Let him say the same concerning the celebration of the first day of the week For the Holy Ghost ha's expresly declared that this day was solemnly kept at Troas Paul himself being present and principally ingaged in the work of the day For let the Text be consulted Acts 20.6 7 8. We came to Troas in five dayes where we abode seven dayes and upon the first day of the week when the disciples came together or were gathered together in a Church-assemblie to break bread Paul preached unto them ready to depart on the morrow and there were many lights in the upper room where they were assembled together and there sate in a window a certain young man named Eutychus c. Here note 1. Una Sabbati id est Die dominiâ—â— dies dominica recordatio dominicae resurrectionis Ven. Beda In Acts 20. Tom 5. When this solemn assembly met together on the first day of the week saies the Text. The day which all the Evangelists witness to be Christs resurrection-Resurrection-day This day then the disciples were congregated But why the first day of the week Why not th elast day of the week which was the Jewes Sabbath strange if that had been the Christian Sabbath that these primitive Christians had not have met on that day especially since it was but the day before yet more strange that we read not a word of Pauls keeping it since he tarried at Troas seven dayes But most of all that we read not one word in all the New Testament of his owning that day in any Christian Church at all only the first day of the week a fair argument that the day was changed upon the account of our Saviours Resurrection 2. The Church is assembled on the first day of the week but how Privately it may be No publickly and openly as those times would bear yea probably the company was very numerous for it seemes the room below would not hold them but they were fain to get up into the windowes three stories high as Eutychus did Acts 20.8 doubtless it was no small appearance Well 3. Here is a full assembly met upon the first day of the week but why then To break bread sayes the Text to receive the Eucharist sayes the Syriack translation that is to * Math. 26.26 Acts 2.46 1 Cor. 11.24 receive the Lords Supper upon the Lords day The Lords Supper What without preparatory prayer and other Sabbath-exercises that had been but a faint devotion will some say Mr. Shepard answers it well Breaking of bread is here put Thus prayer is put for the whole worship of God Gen. 4.26 ch 12.8 Acts 2.21 Rom. 10.12 13. Synecdochically the part for the whole there is no more reason to exclude prayer preaching singing of Psalms because these are not mentioned than to exclude drinking of wine in the Sacrament as the blind Papists do because neither is that expressed but breaking of bread only So that the first day of the week in effect is called the day of meeting to break bread which was ever accompanied with prayer preaching and other holy exercises Now as the fore-mentioned * Thes 35. Author observes if ever the Saints used to break bread on any other day yet the day is never mentioned as a speciall time for such a purpose nor do we find in all the Scriptures a day distinctly mentioned for holy duties as this first day of the week is wherein a whole Church meet together for such ends but that day was holy The nameing of the particular day for such ends implies the holiness of it Well the Saints at Troas meet on this day to receive the Sacrament But 4. Have they no Sermon yes and Paul himself preaches it v. 7. And continued his speech till mid-night and about break of day he departed Which yeeldeth us two notes one that the first day of the week is no travelling day St. Paul would not we are sure he did not travel this day but the day after another that the first day of the week is a solemn holy-day to be spent in spirituall exercises and Sabbath-day duties as preaching hearing praying conferring breaking of bread in commemoration of Christ his death and Resurrection Why else does the Holy Ghost story this down so exactly and precisely Is it not written for our learning upon whom the ends of the world are come Yea doubtlesse for our learning that we might forecast our journeyes and other affairs in such sort as to keep holy the Lords day and not intrench upon it by travelling or the like thus we have plain Apostolicall practice for the observation of this day But see how this clear Text and truth is cavill'd at This meeting of the Saints at Troas was occasional Obj. 1 T.T. p. 123. Answ and what was the occasion of it he intimates in the next words viz. Paul's departing by Sea This is a sorry shift for the Text saies not that the disciples were assembled by reason of Paul's departure the next day but they were assembled this day to break bread without the least reference to Paul's journey the day following So that this Church-meeting was not occasional but a thing usual upon the first day of the week And the context clearly implies that the puting off of Pauls journey till the next day was occasioned by the Church's meeting this day not this meeting by his departure the next day for the Apostle seems to stay purposely and wait seven dayes among them that he might have a publick opportunity of preaching and communicating with them upon the usual day of their publick assemblies which appears by this convention to have been the first day of the week here was therefore nothing occasional in all this solemnity neither the assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor Sacrament no nor the Sermon neither but only the length and continuance of the Sermon till mid-night this indeed was occasional by reason of St. Pauls departure on the morrow so the Text it self imports Paul being to depart on the morrow preached and continued his Sermon till mid-night he preacht a long Sermon because it was his last Sermon he was like to preach among them The Saints assembled and brake bread every day Obj. 2 Acts 2.26 therefore they may as well plead for an every day Sabbath as for the first day Sabbath from Acts 20.7 It cannot be proved by Scripture that the Lords Supper is an every dayes Supper Answ or that ever it was celebrated on any day after the first institution but upon the Lords day which
may be reckoned as a special prerogative of this day above the Jewes Sabbath and all other dayes The Lords day and the Lords Supper are Scripture-companions Acts 2.26 is misquoted I perceive this Author uses to quote Scripture at a venture but I suppose he means Acts 2.46 and there indeed we read of the Saints continuing daily with one accord in the Temple and * Domi frangebant portionem Syriack verse breaking bread from house to house but to take this for Sacramentall bread and make it their daily bread is to mistake the matter quite For although verse 42. speak of bread Sacramentally broken yet verse 46. the phrase is quite altered and the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word signifies ordinary bread or common food Piscator understands it of bread broken in a way of Charity or dealing their bread to the hungry as it is * Isai 58.7 elswhere expressed If breaking of bread had been a service peculiarly designed for the honour of the first day Obj. 3 the Apostle would not have deferr'd it till the second day till after mid-night verse II. Neither does it appear that he did deferre it till after mid-night For Eutychus dropt asleep in Sermon-time Answ verse 9. and the Sermon lasted but till mid-night verse 7. and as soon as Eutychus caught his fall no doubt Paul hasted to raise him again And when he was come up again he brake bread verse 11. Part 3 Thes 63. all this while it might not be mid-night for after all this he talked a long while even till break of day Besides as Mr. Shephard observes the Lords Supper might be administred before Pauls Sermon And that breaking of bread verse 11. might be common bread some ordinary repast for Paul after his long preaching and before his long journey And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies as much and hence also 't is spoken of one man principally When he had broken bread and eaten c. however t is expresly said v. 7. that the disciples were assembled together ex more sayes * Ad locum Pellican after their wonted manner to break bread upon the first day of the week and their purpose shewes what was their usual practice The disciples came not together till towards evening Obj. 4 for as soon they are met we read of lights in the upper room and this is no fair president for keeping a Sabbath They must needs be come together before Candle-lighti ng Answ 1 by is own principles otherwise how is it said they were assembled the first day of the week since he holds that the day begins and ends with the Sun-set evening The text saith not Answ 2 they met in the evening of the first day but on the first day and it might be in the morning for ought appears to the contrary The lights in the upper room ar gue not that it was late in the day before they assembled but long in the night before Paul ended his Sermon Besides supposing they came not together till towards the close of the day remembring still what perillous persecuteing times those were yet out of question the former part of the day was spent in religious exercises otherwise the disciples had rusht very rudely upon that sacred and solemn ordinance of the Lords Supper We should count them but sorry Christians that should dare to come reaking out of the world from their Merchandise or shops or fields or farms to sit down as guests at the Lords table The Saints example at Troas doth no more oblige us to their time Obj. 5 than their meeting in an upper chamber doth tie us to the like place If time and place be equal circumstances in religion Answ See Mr. Wowe of the Sab. then the old Prelatical Argument were good as the true worshippers of God are not tied to worship him either in Jerusalem or any other peculiar place but must worship him in spirit and in truth in all places so neither are they tied to any time of worship but may pray continually But this principle is out of plea now and I am perswaded in urging of it the objector fights against conscience and struggles against his own convictions For he ha's elswhere maintained time and place to be unequal circumstances and if not equal why does he argue from the one to the other But the truth is he ha's no game to play but what the Anti-Sabbatarian Prelatists have plaid and lost before him Only one card more which was none of their pack Examples do only allow us a liberty Obj. 6 page 13. of his Pamphlet nothing but a clear command can oblige us to a duty For instance community of goods is the Saints liberty because it was practiced but liberality of our proper substance is a duty because it is commanded Saints may freely seast before Communion because we have Apostolical president but all true disciples must break bread because we have Evangelical precept so we have liberty to meet the first day because we find the Saints at Troas then occasionally assembled but we are tied in duty to celebrate the seventh day Sabbath because it is commanded If this rule were as true as it is false Answ 1 he might blot out all the examples of the Saints recorded in Scripture For what are they good for To allow us a liberty only Why that we had before Had we never heard of the Saints meeting and Pauls preaching on the first day of the week yet I hope we had had free liberty to meet and worship on that day nevertheless what followes now Why by this Doctors new divinity absit blasphemia verbo the Holy Ghost ha's inserted this story in vain This leaf yea and twenty more might have been left out of the Bible without loss See the poison of a rotten error 'T is no less false Answ 2 that nothing but a clear command can oblige us to duty What must we limit the holy one of Israel must he deliver his mind and will only by way of precept May he not do it as well by promise or prophesie or proportion or consequence Must we teach the Lord how to teach us our duty pray what expresse command was there to sanctifie the Sabbath or what example of any one man that did sanctifie it for 2000. years after the Creation I mean in expresse terms Was it never a duty therefore till the Commandment came and is not Apostolicall example with a consequential command a sufficient rule for the observation of the Lords day He argued before for the Jewes Sabbath that we must be followers of Paul as he was of Christ how much better may we urge the same argument for the Lords day As thus Christ was present upon this day in the assembly of his disciples and kept it like a Sabbath John 20.19.26 and so Paul Acts 20.7 and we must follow Paul as he did Christ therefore we must keep holy the Lords day the
at his own house in the poores box c. At his own house Answ How then could it be avoided but there must have been gatherings at Pauls coming Which the Text forbiddeth The Apostles care was to have their collections ready i. e. in a publick stock or bank against his coming lest haply they of Macedonid coming along with him to whom it seems he had boasted of the Corinthians forwardness should find them unprepared * 2 Cor. 9.3 4. and so both he and they should be ashamed of his boasting That phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated by himself may as well be rendred of himself that is Answ 2 sponte sua of his own accord And so Musculus interprets it when t is said Puta illud in Graco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non esse positum pro apud se seponat sed hoc sensu quisque vestrûm suapta sponte i. e. in caetu sacro thesaurizans cui proposito nonsatisfecisset si quisque aqud se domi reposuisset etjusmodi namque reposita tum demum collidenda essent cum ipse ad eos venisset quod vitari volehat Wolph Museul ad Loe. let every one lay by treasuring up in store t is not meant let every one lay by himself apart and privately but at your publick meetings casting it into the publick treasury of the Church and that freely of his own good will That there may be no gatherings when I come whereas if every one had laid by in private onely at his own house there would have been need of gatherings at his coming the thing which he takes special care to prevent it seems the Apostle came but seldom and could not tarry long when he came for he had the care of all the Churches upon him especially the Gentiles the world through 2 Cor. 11.28 His work was to gather and govern Churches he must not therefore spend his time in gathering moneyes or going from house to house to call for every mans weekly contribution this had been a leaving the word of God to serve tables as the other Apostles said in a like case Acts 6.2 The survey the Apostle exhorts every man to take of his own estate that he might give thereafter Obj. 3 does notably overthrow the conceit of a first-day-Sabbath for he orders every man to lay by in store as God hath prospered him that is according as his yearly revenue increaseth or his weekly trade proves more or lesse gainful If the first day had been a Sabbath the Apostle knowing the proneness of our nature to mind earthly things would never have put them upon the consideration of their outward estates That the first day of the week is a Sabbath Ans 1 or day of rest is no conceit but a Scripture-truth as it shall ere long appear to the shame of such reviling adversaries 2. That upon this day they must take a survey of their estates because they must give according to their estates and incomes is a conceit indeed there is no colour of consequence in it for I hope they might take their survey on the Saturday night no necessity of deferring it to the Lords day Suppose a Minister of Christ should urge this Apostolical ordinance still as I am informed Mr. White of Dorchester did pressing his people to contribute and lay up something in a common stock every first day of the week for the releif of the poore and that according as God should blesse and prosper them in their callings the week before Does it follow that therefore when the people are assembled together on the Lords day they must make the Church their Counting-house or before they come there turn over their shop-bookes in stead of their Bibles What a ridiculous inference were this Good huâ—â—ands I should think would end the week and their work together good Christians to be sure will do so and not make the Lords day their counting-day a recounting-day indeed they may and must make it to recount the blessings of providence in a way of praise and thankfulness and this is a Sabbath-day duty as appeares by that * Psalm 92. Psalm for the Sabbath But further to dash this dream of the adversary let him consider that in effect as much is * Ez. 46.5 6. said of the Sabbath in the old Testament as here of the Lords day and it may be t is meant of the Lords day-Sabbath T is further objected That Pauls Epistle was read in these Churches on the Sabbath-day Saturday he means and then the Apostle exhorted them to Charity and would have it to be their first work the next day while the sweet sense of the Epistle was upon their Spirits c. But This is frivolous For Gal. 4.10 The Apostle had utterly condemned the Saturday-Sabbath among the rest of those legal dayes and that he should build again the things he had destroyed we are not so much as to suppose Now take the sum of all On the first day of the week our Saviour was raised from the dead on this day he often appeared after his resurrection sent his holy Spirit on this day after his ascension and stampt his own blessed name upon it on this day the Saints assembled the Apostles preached the Sacraments were administred Charities Collected and concerning this day the Holy Prophets prophecyed what day was ever markt out with more shining and illustrious Characters The Best Antiquity for the Change of the day TO this Scripture-evidence for the change of the day we shall now add something by way of Testimony from the Records of Antiquity I may truly say 't is the glory of this truth that besides Scripture authority it ha's the most luculent Testimony in the writings of the Antients of any paralel-truth controverted in these disputeing times we may trace it all along from age to age ever since the Apostles times and with much contentment behold how providentially it hath pleased the Lord to guide the pens of his faithfull Martyrs and Ministers in their witness-bearing to this sacred truth especially in the first five hundred yeares after Christ wherein we shall find enough to silence the vain glorious vapourings of the adversary who affirms That the spotless spouse of Christ in her primitive purity and while she was decked with the Diadem of infallibility T. T. p. 62. and 106. namely during the first three Centuries did constantly observe both the seventh day and the first day of the week yea for the first 400. years if he may be beleeved By the way let the reader take notice of two considerable grants here First That the Church was decked with the Diadem of infallibility as he calls it for the first three hundred years Secondly That the Lords day was constantly observed during this state of the Church's infabllility For both dayes were observed saies he The Lords day was indeed besides his bare word I will bring sufficient witness for it But the
day of the Lord will be as a day of refreshing to some so a stormy day of tempests and terrors to others and a great part of the tempest of that day will fall upon the thoughts and hearts of men for * Eccles 12. ult God will bring every secret thing into judgement we must be accountable not only for idle words but vain thoughts And thus much of the first thing we must keep the Sabbath as a day of rest but we must not rest in this rest we must not make it a Sabbath of idleness but a Sabbath of holiness we must not so much cease from working as change our work servile work for soul work worldly imployments for spiritual exercises That is the next thing 2. To our holy rest we must join holy work and this is either publike or private something indeed must be done in private before the publike our closet-devotions and Family duties common to other dayes must not he omitted this day but rather augmented their Sacrifices under the Law were * Numb 28.9 doubled upon the Sabbath-day and observe it Exod. 3.7 their first service was the burning of Incense before the Lord. Matth. 28.1 Mark 16.2 John 20.1 Now prayer is our Incense let this be our morning exercise in private Seek the Lord O my soul seek him early do as Mary Magdalen did she was early up to seek him whom her soul loved she was last at the Cross and first at the Sepulchre in the dawning while it was yet dark very early in the morning say the Evangelists Oh that our love to Christ could keep pace with hers Shall we love the world better than Christ if we have a journey to go about worldly concernments we can set out betimes oh that we were as wise for our souls as we are for our bodies let not sleep that devourer of time beguile us of our golden hours in the morning in which we are freshest and fittest for converse with God let the sluggard that sleeps with the Sun-beams in his face remember that saying of Austin If the Sun could speak how roundly might it salute thee with this reproof I laboured more then thou yesterday and yet I am risen before thee to day But this is too low an Argument behold the Sun of righteousness is risen and he rose early this day therefore let us not sleep as do others but say and sing with the Church f Isai 26. â— With my soul have I desired thee in the night yea with my spirit within me will I seek thee early Having performed our morning exercises in private how cheerfully should we repair to the publike Assemblies and draw nigh to God in publike Ordinances on this acceptable day this season of grace when Christ sits in State as one speaks scattering treasures of grace amongst hungry and thirsty Saints that are poor in Spirit and wait for spiritual alms at the Throne of grace g Psal 84.1 2. How amiable are thy Tabernacles O Lord of Hosts My soul longeth yea even fainteth for the courts of the Lord My heart and my flesh cryeth out for the living God And again h Psal 122.1 I was glad when they said unto me let us go into the house of the Lord. For the i Psal 87.2 Lord loveth the gates of Zion more then all the dwellings of Jacob and most sweetly the Prophet Isaiah speaking of Gospel-times k Isai 2 1 2. Many people shall go and say Come and let us go up to the mountain of the Lord to the house of the God of Jacob and he will teach us of his ways and we will walk in his paths A most lively prediction of our Christian solemn Assemblies the select season of which is signified by t he practice of the Apostles and Primitive Saints to be the first day of the week on this day they met to break bread and Paul preached to them Acts 20.7 on this day they were all together with one accord in prayer Acts 2.1 with chap. 1.2 4. and at these meetings the Scriptures were read by the Apostles command Tertul. Apol. cap. 39. Col. 4.16 1 Thes 5.27 to which may be added singing of Psalms usual at their solemn Assemblies 1 Cor. 14. an Ordinance by which God is much glorified and the souls of his people sweetly cheered and refreshed what greater act of honour can we do to the great God here on earth then publikely to praise him in the great Congregation especially on the Lords day Psal 111.1 when all the Churches of Christ in the world joyn consort with us in this melodious duty Hebr. 10.25 Let us not therefore forsake the assembling of our selves together as the manner of some is while we enjoy publike Liberties and Ordinances let us improve them we know not how soon the songs of the Temple may be turned into howlings and Ichabod may be written upon all our Church-doors the glory is departed from Israel Lam. 1.4 16. the ways of Sion de mourn because none come to her solemn assemblies The Lord forbid that ever we should live to see that woful day wherein we shall desire to see one of the dayes of the Son of man but shall not see it Let not our neglect of the Lords day provoke the Lord to deprive us of it let us conscienciously wait upon God in Sabbath-Assemblies and publick Ordinances lest we be forced for contempt of the publike to seek our bread in secret wandring up and down in caves and dens of the earth destitute afflicted tormented as we read of some better than our selves Heb. 11.38 39. Lastly The publike solemnities of the day being ended what remains but that we return again to our private exercises searching the Scriptures concerning the truths taught in publike as the * Acts 17.11 noble Bereans did to which we may joyn Repetition and Conference to whet the Word upon one anothers hearts let not our souls be weary of Sabbath-work only take heed as of resting in the rest so also in the work of the day for what one truly speaks of duties and actings of grace they are good duties and good graces but bad Christs the like may I say of Sabbaths never so well kept they are good Sabbaths but bad Saviours let our rest and confidence be only in Christ and to such as take him for their rest his work is but recreation and so indeed we should esteem it in a spiritual sense not looking upon it as a sowr task or a rigid exaction but calling the Sabbath a delight we should keep it accordingly even the whole day with the whole man as a day of delights to the Lord being transported beyond flesh and the world and having our conversation in heaven as much as is possible for creatures cloathed with flesh To come to a closure There is a double duty to be performed in private on the Lords day which I seriously advise Christians
among Christians redeemed from the earth Obj 2 T.T. p. 61 62. To this I may easily answer without any great study Answ that the constant celebration of two dayes in a week is more then the Law requires or the Gospel allowes More then the law requires for that calls but for one day in seven Remember the Sabbath day to keep it holy not Sabbath-dayes Exod. 20 8. Again six dayes shalt thou labour not five dayes Chrysostomes descant upon it is very pithy Tom. 5. p. 5 23. The week contains seven dayes sayes he Now see how the Lord hath distributed these dayes he hath not taken the greatest part to himself and left us the least neither has he taken half and left half requiring three for himself and leaving us but three no the Lord is more liberal he hath given thee six and taken but one for himself So he And indeed the Law saith the same I know it is disputed whether these words six dayes thou shalt labour be preceptive or permissive only but to me it is past dispute that they carry a preceptive force for the injunction of working six dayes is delivered in the same commanding terms v. 9. with the inhibition of work on the seventh day v. 10. T. T s gloss therefore falls to the ground Exod. 20.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 10.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Six dayes shalt thou labour that is God gives thee leave sayes he as if it were but a bare permission Or six dayes thou wilt labour pointing out the creatures earthly inclination as if there were a prediction in the words But let me advise him in the fear of God to read over the Commandement once more not as he would have it but as it is in the Original since he professes skill in the language of Canaan and then I shall ask him whether those words verse 10. On the seventh day thou shalt do no worke be not imperative If so why not also these Six dayes shalt thou labour since the forme of speech is one and the same It nothing helpes him that the word is otherwise translated Exod. 31.15 six dayes may worke be done for whatever the translation be the tense is the same and it may as well be rendred shall as may And so learned Ainsworth reades it And thus his Critical flourish proves but an empty flash For my part I look upon these words Six dayes shalt thou labour as having the force and vertue of a precept and command in them not directly injoyning us to labour upon any day for that belongs rather to the 8th Commandment but injoyning us such a proportion of time Eph. 4.28 Among the Jewes when holy dayes were so frequent there was never any weekly holy day ordained to go cheeke by jole with the Sabbath But their holy dayes were either monethly or yearly Mr. George Abbot p 118. Periculum mortis tollit Sabbathum necessitas non habet ferias six dayes together within the compass of which our labours must be confined 'T is as if the Lord had said Thou shalt not ordinarily labour more nor less then six dayes together nor rest more or less then one in seven ordinarily That God was pleased to appoint the Jews a greater number of holy dayes as Passeover Pentecost c. and so a lesser number of working-dayes was only in extraordinary cases as our fasting-dayes and thanksgiving-dayes are The fourth Commandment was to be the standing rule only for ordinary time both of weekly work and weekly rest And as those words on the seventh day thou shalt doe no work hinder not but souldiers in time of war may fight a battel and Citizens in case of fire breaking out may quench the flames upon the Sabbath day It was never the Apostles meaning nor in their power when God by a perpetual Law had given us six dayes for labour and destined a seventh for rest to turn it into five dayes labour and two dayes rest Idem ibid. the precept interdicting only the servile works of our ordinary callings In like manner these words six dayes shalt thou labour hinder not but in case of extraordinary judgements or unusual mercies we may set apart dayes of prayer and of praise but ordinarily and weekly to keep two dayes of rest and leave but five dayes for labour is utterly inconsistent with the fourth Commandment And here a word with our new Sabbath-keepers at Colchester you are erroneously taught to think you are bound in conscience to rest from labour two dayes every week else you are woful earth-wormes miserable worldlings dunghill drudges and what not Now I beseech you bring conscience to the rule hath not God said six dayes shalt thou labour and will you listen to man contradicting God and telling you nay thou shalt labour but five dayes only What Antichristian usurpation and Tyrannical imposing upon mens consciences is this to tell them in Print as T.T. does It is not one day in seven will serve your turn when the books shall be opened Why p 3. Why what are those books Shall not the book of the law be one of them And what is written there How readest thou Is it not plain six dayes shalt thou labour and do all thy work Blot this clause out of Gods book Deut. 12.32 or alter the figure and write five instead of six And be sure God will blot out thy name out of the book of life Consider this you that suffer your consciences to be mancipated and enslaved to the dictates of Man Either you must make the week longer by a day or confess in limiting conscience to five dayes only for labour you break the Law under a pretence of keeping it yea you totally make void the Commandment of the living God in subverting the equity of it this is one thing The letter of the Law will bear but one day in seven for holy rest yea the liberty of the Gospel will allow no more ordinarily Rom. 3.21 For do we by faith make void the law God forbid Nay rather we establish the law Yet if we allow but five dayes in the week for labour we must unavoidably make void the law in this particular And besides the observation of dayes legal dayes is disputed against by the great Apostle as contrary to Christian liberty It is but a poor evasion to say Col. 2.16 Gal. 4. â—0 compared with Gal. 5.1 The Apostle speaks only of festival dayes Passeover Pentecost and the like for if these were inconsistent with Gospel-liberty as the adversary grants how much more two dayes every week which amount to more at the years end then all those Jewish festivals twice told The Church in the Apostles time had no other holy day besides the Lords day And the fourth Commandment enjoyns the labour of six dayes Mr. Perkins in Galat. Let him therefore sadly consider the dangerous consequences of his errour forcing him at once both