Fryday or their sixth day which was according to the Law the first day of their Passeover Sabbath he was crucified and there being no other Passeover Sabbath wherein the Jews were forbidden to work till the seventh day of the Passeover Feast it must then follow that the Sabbath on which the Women rested as it 's said according to the Commandment being the next day after the first true Passeover Sabbath was undeniably the Jews weekly seventh day Sabbath and the day next ensuing called The one of the Sabbaths and the first of the Sabbath on which Christ arose from the dead must of necessity be understood of the First day of the Jewish Week after their seventh-day Sabbath and from thence the Christians observe their First day Sabbath wherein they solemnly worship God And to this I shall cite the Confession and Testimony of Mr. Theophilus Brabourn in his Discourse upon the Sabbath day See his Book Pag 68. wherein he labours to justifie the keeping of the seventh day Saturday Sabbath saith he Remember Saturday to keep it holy c. Now that Sabbath day was a proper Name of one of their Week days is apparent to all since they counted all the other six days of the Week by the Sabbath day thus the seventh and last day of the Week they viz. the Jews called sabbath-Sabbath-day the first-first-day of the Week our Sunday they called the first of the Sabbath the second day of the Week our Monday they called the second of the Sabbath our Tuesday the third of the Sabbath c. So that the clear Confession of the Saturday Sabbatharians themselves does confirm that which is undeniably manifest in the Holy Scriptures that the first of the Sabbath which is so called Marâ— 16.9 and is the same as one of the Sabbaths in the other Evangelists as hath been shewed is the Name of the First day of the Jewish Week See his Reply â—age 28. as it is also owned by Mr. Bampfield 2. This First day Sabbath at its first founding by the Resurrection of Christ thó it broke the Order of the Jewish working days among the Christians by taking their first day for our Sabbath and their Sabbath into the Christians six working or common days yet there was no breach of the Moral Law respecting the Order of the six working days considered as being bounded before and after with a Sabbath for the Jewish Sabbath after their six working days being followed with a New Sabbath made two Sabbaths together but this neither broke the Order of the six working days before the Jewish Sabbath nor of the six working days after the Christian Sabbath Luke 23.56 nay nor before it because we must suppose that the Christians at that time kept both the Sabbaths and did not reckon the Jewish Sabbath as a common day before the Resurrection of the Lord. So that at the first sounding of our Christian Sabbath it was bounded with six Jewish working days and their Sabbath before and six working days with the seventh-day of Christian Sabbath after iâ— and is as much our seventh-day Sabbath after our six working days as Adams seventh day Sabbath was after his six working days which Sabbath when it was first sounded on Gods seventh-day of Rest was also Adams first-day Sabbath From whence I observe that the Christians Sabbath considered as both their first and seventh-day Sabbath is like as it was in the beginning to which Christ refers us in other things for a Pattern to answer the Moral Law and to make void the Ceremonial Addition to it as hath been shewed And now since the abolishing of all Ceremonial Things in the Law of Moses that we have a Pattern for the Sabbath given to us by the Practice of the Holy Apostles and the Primitive Churches in the New Testament appears as followeth 1. After Christ arose from the Dead Luke 14.1.9 10 13 33 36. on the first day of the Week he appeared unto his Disciples and the eleven Apostles who were gathered together on the same day John 10.1.19.26 And after eight days Jesus appeared again to his Disciples that were Assembled which was on the next first-day being the eighth day for it was the custom of the Hebrews after this manner to express this day-week or this day seven-night as we have an Instance in 2 Chron. 10.5 12. And he said unto them come again unto me after three days and the People departed So Jeroboam and all the People came to Rehoboam on the third day Which Example plainly shews that after three days was on the third day and so here in the Evangelist after eight days was on the eighth day or after eight days were come and not after they were past on the ninth day as it is also clearly explained in Mark 8.31 The Son of Man must suffer and be killed and after three days rise again For Christ arose from the Dead not after but on the third day after he was Crucified And to this present day the Hollanders in their Vulgar Discourse express this day Week after the same manner saying Over eight days so that the Disciples were assembled also on the second first day of the Week after the Resurrection of our Lord who appeared to them on that day also 3. The Apostle ordered and appointed the Churches of the Galatians and Corinthians to make their Collections for the Saints on the first day of the Week 1 Cor. 16.12 which business had no temporary Reason in it to limit the doing of it to that day and therefore it is a clear Demonstration that it was the accustomed day of their Assembling together to worship God and for such Church Affairs otherwise it 's rational to believe the Apostle would have rather left them at Liberty to do it on any day which Example of this Nature having something of an Institution in it some have thought it is a sufficient warrant of its self to justifie our keeping of the first day of the Week a Sabbath 4. In Acts 20.6 7 11. It is said that Paul abode at Troas seven days And upon the first day of the Week when the Disciples came together to break Bread Paul preached unto them ready to depart on the Morrow and continued his Speech until Mid-night When he therefore was come up again and had broken Bread and eaten and talked a long while even till break of day so he departed First I observe from this Scripture that Paul abode there seven days in which time we hear nothing of his Preaching or of the Disciples coming together till on the first day of the Week which was the last of the seven days so that Paul came thither on the second day of the Week and tarried till the usual day of their Assembling together otherwise he need not have straitned himself for time so as to preach till Midnight when he was to depart at break of day but that it may rationally be concluded that he
could not conveniently see the Church in a full Assembly before their usual appointed Time on the first day of the Week Secondly Then they came together to break Bread viz to eat the Lords Supper for so the same Expression is universally understood in Acts 2.42 So that on the first day of the Week the Church of Troas Assembled to hear the Word of God and to solemnize the Ordinances of Jesus Christ which pattern together with the Example of his Disciples before mentioned and the occasion of the change of the Jewish Sabbath answering the Precept of the Moral Law founded on the first sanctifying of the Sabbath with the Observation of the first and seventh-day Sabbath by Adam is a sufficient warrant for the keeping of our first-day Sabbath there being both a Precept and a double Example that justifieth our Observation of it And this I conceive to be the same day which St. John calls the Lords day as Dr. Wallis shews See his Defence of the Christian Sabbath in Answer to Mr. Thomas Bampfield Page 48. that we have the more Reason so to presume because we find it so called by others very soon after St. Johns time as Ignatius who was not only Contemporary with him but was a Disciple or Scholar of St. John now Ignatius in his Epistle to the Magnesians even according to the genuine Edition published by Bishop Vshâ—â— out of an Ancient Manuscript not that which is justly suspected to be interpolated he doth earnestly exhort them not to Judâ—â—ze but to live as Christians not any longer observing the Jewish Sabbath but the Lords day on which Christ our Life rose again It is manifest therefore saith he as may be there further seen that within eight or ten Years after St. Johns writing the Lords day did not signifie the Jewish Sabbath but the first day of the Week on which our Saviour rose again and that it was then observed in contradistinction to the Jewish Sabbath he also adds the evidence of Justin Martyr and farther saith that Dominica or dies Dominicus hath been so used not only by the Ancient Christian Writers Ignatius Clement Ireneus Origen Tertullian c. but by the Councils and Church History all along Now this Historical Testimony of Ignatius c. that the Lords day was accounted from St. Johns time the first day of the Week is the more to be regarded seeing Mr. Bampfield in his Reply to the Doctors Book does not as I can find in the least invalidate the Reputation or any ways deny the Truth of the aforesaid History SECT XIII HEre I shall observe that the first day Sabbath which I have been treating of is asserted by many Authors to be as its Heathen Name viz. Sunday that is still in Vulgar use does witness the same successive day which the Gentiles from great Antiquity have observed as the chief day of their Week in worship to the Sun See Dr. Nath. Hâ—lmes his Essay concerning the Sabbath Chap. 7.8 9. as Dr. Hâ—lmes sheweth how anciently the Sun was worshipped Jerem. 43.12 13. He shall break also the Images of Bethshemesh which in our Marginal Notes is translated the House of the Sun that is in the Land of Egypt and the Houses of the Gods of the Egyptians shall he burn with Fire And Gen. 41.45 And â—haraoh called Josephs name Zaphnath-Paaneah and he gave him to Wife Asenath the Daughter of Potipherah Priest of On which he translates from the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priest of the City of the Sun And he citeth divers Authors as Jo. Gr. Assyr Monarch idem Biblian to shew that Nimrod having given to the Sun his greatest God the Name of Baal Nimâ—od Gen. 10.8 was the Father of Belus See Mr. Tho. Chasiâ— on the Sabbath Page 29. he afterwards assumed that Name to himself And â—elus giving to their greatest God the Sun the Name of Jove the Contract of Jâ—lâ—vah the said Belus afterwards took that Name to himself and was called Jove Bel. I shall add that the Sâ—â—â— and Moon and the Host of Heaven were worshipped by the Gentiles before Israels coming out of Egypt as seemeth by the strict command given to them and the Penalty of Death to any Man or Woman that should worship the Sun and Moon Deut. 17.2 See Mr. Tho. Chasie on the Sabbath Chap. 15. 3 c. Also Mr. Chafie proves from divers Authors that the Heathens did of old Worship the Sun and that the weekly day to wit the seventh-seventh-day of every Week with the Gentiles which they call the day of the Sun or Sunday was the very same day which we call the Lords day Moreover Mr. Tho. Bampfield in his Reply to Doctor Walles page 56 57. saith That Mr. Chafie tells us page 40. That to take off the Israelites from this Idolatry viz. of worshipping the Sun the Lord used this means for one that they should not have the day of the Sun that is Sunday for the day of his Worship but the day before that is the Seventh day which saith Mr. Bampfield I think refers to the Time of the sixteenth or twentieth of Exodus which saith he proves not only the Observation of the seventh-seventh-day by the Israelites but of Sunday by the Heathens and that very Anciently and that continually in the Weekly Circulation of days to this day And Mr. Chafie's ninth and fifteenth Chapters saith Mr. Bampfield I think might give satisfaction that all Nations of Note under Heaven worshipped the Sun and that very anciently as far back at least as the Time of Moses and that upon Sunday and that weekly Now all the Use I intend to make hereof is that our first day Sabbath according to the Opinion of some Persons and to what Mr. Bampfield approveth of in Mr. Chafie's Book stands fairest to be the successive seventh-day Sabbath from the Creation of the World See Dr. H. Essay on the Sabbath Page 78.79.82 Gen 12.8 Chap. 13.4 as Dr. Holmeâ— saith We know that Idolaters were always the Apes as Divines call them of true Religion As because Abraham builded an Altar on the Mountain near Bethel and planted a Grove in Beersheba and prepared all things at Gods command to offer up his Son Isaac Therefore Idolaters planted Groves and worshipped in high Places their Idols Gen. 21.33 Chap. 22. and made their Children to pass through the Fire to them and therefore saith he nothing can be more probable than that the seventh-seventh-day with the ancient Patriaâ—â—ks was no other but that which afterwards was the Sunday or Day of or to the Sun with the 〈◊〉 and from them was called Sunday by other Nations also To which I add that the Astronomers say the measure of our days by the Revolutions of the Sun in a whole Years time differs between five and six hours from the Revolutions of the Stars which make a day every fourth or Leap Year and yet that the odd Minutes in which their Measure differs
A TRACT ON THE Sabbath-Day Wherein the keeping of the First-day of the Week a Sabbath is justified BY A Divine COMMAND AND A Double EXAMPLE CONTAINED In the Old and New TESTAMENT With Answers to the Chiefest Objections made by the Jewish seventh-day Sabbatharians and others By ISAAC MARLOW London Printed by J. A. and are to be Sold by H. Barnard at the Bible in the Poultrey and by Hannah Smith at the Bible in Aldersgate-street 1693 4. THE Authors EPISTLE Christian Reader WHEN first my Thoughts were exercised in drawing up some Reasons to justifie our keeping the first day of the Week a Sabbath they were only designed for Private Use and to serve a particular Occasion that called for them But since the Providence of God has lead my Meditations farther into this Subject from other Considerations and by means of a Book lately Published by Mr. Tho. Bampfield for pressing the seventh day or Saturday Sabbath as the Duty of all Christians to keep Holy in Obedience to Gods command I have Thought it needful to present this Treatise for the eâ—â—ablishing of those that are unsettled in their Minds about it and for their Advantage who through the tolderness of their Consciences are exposed to divers difficulties because they cannot see that Liberty to be lawful which others take in making the Jewish Sabbath a working day To help therefore those sincere Christians tho but few in number that are intangled with this Yoak of Bondage I have considered diver Authors on their seventh-day Sabbath as besides the two Books of Mr. Edw. Stennets Mr. H. Soursby and Mr. M. Smiths Mr. VVill. Sellers Mr. Theophilus Brabourn and the aforesaid Mr. Tho. Bampfields two late Treatises which tho I have not directed the following Discourse in Answer to any one of them except in some particulars yet the Ingenious Reader may find I have taken Notice of the Chiefest Grounds and Arguments for their Sabbath contained in them all And if the Lord will graciously bless my well-meant endeavours for their right Information and hereby remove that bar between them and others or if any Benefit shall be received from this Improvement of my Talent I desire He may have the Praise to whom alone it is due However thô we or others may differ in some particulars thrô the various Sence we have of the Mind of God revealed in his Word yet as through the Grace of Christ we abhorr that which is Evil and cleave to that which is good with a Holy Detesta â—n of all apparent Transgressions of the Law consistent with Love and Pity to mens Persons and as we are Children of one Father and Co-heirs of Eternal Life through Faith in Christ that worketh by Love we ought to be united in kind Affections to one another And were our differences managed more in Brotherly Charity and by the gracious Conduct of the Holy Spirit controversial Discourses would be more acceptable the Reputation of Religion and our mutual Peace and Love would be better preserved which as I speak this more in general than desighing any particular Reflection on my aforesaid Brethren so I desire always my self to watch and labour to abound in this Grace of Love which is the Bond of Perfection To Conclude I have in the following Tract not only made the best Improvement I can of several things that others have wrote before me but as the Lord hath inlightned my Understanding I have added such Matters which I believe may be useful to clear the Case in hand hoping he will graciously Bless my Labour to your Advantage I. M. THE CONTENTS Sect. I. OF the use of the Word Moral Page 1. Sect. II. Of Gods revealing the first Sabbath to Adam Gen. 2. 2 3. which was then sanctified for Man before Israel observed their seuenth-day Sabbath in the Wilderness and was no Anticipation of the Order of Moses History Page 3. Sect. III. Treateth of the Law 1. Shewing wherein the House of Israel were more concerned in Sinai's Covenant than other Nations Page 5. 2. That the Israelites were not absolutely tyed to stand or fall Eternally by that Covenant without relief in Christ for the Elect Page 6. 3. Of the Ten Commandments and of their binding quality to the Gentiles Page 7. Sect. IV. Cleareth a Proposition 1. Shewing that the Gentiles were not absolutely required to keep the whole Ceremonial Law Page 9. 2. That there is Reason to believe the Gentiles before the Law had some Divine Revelation of the Will of God how they should worship him and that they were required to Sacrifice slain Beasts Page 10 11 12. Sect. V. In four Paragraphs proveth the Ten Commandments to be morally binding to all Nations Page 12 c. Sect. VI. Treateth of the Morality of the fourth Commandment Page 16. And of the Reasons why the Sabbath was first sanctified in the Name of the seventh-Seventh-day and not of the first-day Sabbath which it may be so called respecting its proper Nature immediate end and principal use first to Man Page 17. Sect. VII Sheweth that the Jewish Sabbath is Ceremonial and not morally binding to all Nations 1. Because it was a Couenant Memorial of Israels Deliverance out of Egypt Page 19. 2. Because it is abolished Colos 2.16 17. Page 19. 3. From the Order and Necessity of Nature wherein is shewed the Alterations of the accounts of Years Page 21. And of Days Page 23. As also the Interruption of the orderly Course of the Day Page 29. And the impossibility of all Nations observing the Sabbath after the Jewish Pattern because in some Places and Parts of the Year there is no Sun-settings nor Sun-rising for several Days and Weeks Time together Page 31 32 c. Sect. VIII Sheweth that Israels first Sabbath in the Wilderness was not a fixed Pattern that all men should originally have six working days before their Sabbath and not their Sabbath before their six working days Page 34. Sect. IX Containeth some Instances of particular Cases in the New Testament in which we are referred to the Pattern in our first Parents which serveth to justifie our doing the like to justifie our Observation of the first-day Sabbath Page 36. Sect. X. Explaineth the Pattern of Adams Sabbath Page 38. Sect. XI Treateth of the Types and Shadows that were of the Gospel first-day Sabbath under the Law Page 40. Sect. XII Sheweth that Christ arose from the Dead on the first-day of the Jewish Week Page 42. 2. That he appeared to his Disciples on the first-day of the Week Page 45. 3. The Apostle ordered the Churches to make Collections for the Saints on the first day of the Week Ibid. And 4. He broke Bread with the Church of Troas on the first day of the Week who on that day came together for that end Page 46. Whereto is added a brief Historical account that soon after St. Johns writing the first-first-day of the Week was called the Lords day in Distinction to the Jewish Sabbath Page 47. Sect.
XIII Sheweth the ancient Observation of the first day of the Week called Sunday by the Heathens And that there is greater Reason to believe it is rather than the Jewish Sabbath the Old seventh-day Sabbath from the Creation tho' neither the one nor the other can be assured of the same Page 47. Sect. XIV Containeth a brief Discourse shewing wherein our first day Sabbath answers the Pattern of Adams Sabbath better than the Jewish Sabbath doth Page 50. And also sheweth the time of Day when our Christian Sabbath should begin and the Reasons why we had no Positive Command left us in the New Testament to observe the first day of the Week a Sabbath Page 52 c. With a Discourse of the Morality of Adams Pattern Page 56. And of Gods accepting the first of Time Page 58. Lastly Answers to the Chiefest Objections made against our keeping the first day Sabbath A TRACT ON THE Sabbath-Day WHEREIN The keeping of the First Day of the Week a Sabbath is justified by an Institution of God and a double Example contained in the Old and New Testament THAT we have both a Precept and a double Example to justifie the keeping of the first day of the week a Sabbath I have here to produce from the Holy Scriptures The Precept is in the Fourth Commandment founded on God's first sanctifying the Sabbath-day and we have the Example of Christs Disciples with the primitive Gospel Churches in the New Testament and of Adam to his Posterity all which I shall prove and explain as followeth SECT I. First That the Reader may not be under any mistake about the use I make of the word Moral throughout this Treatise I shall here acquaint him that in its self it belongeth to Manners Civility or Behaviour properly to the Actions of Man only as he is Man And so by some the Moral Law is taken for the Law Light or Instinct of Nature which Adam had in the State of Innocency which altho this be true yet I also make a larger use of the word For as no Man knoweth by Nature the extent of Adams light in all particulars for his Obedience when he was in Innocency and therefore cannot describe the whole of that Law of Nature And as I suppose the prohibition to him not to eat of the Tree of Knowledge of Good and Evil will not be deny'd by any to have been binding for all his posterity as Men so we must have recourse to Divine Revelation for the better understanding our Moral and universal Duty to God since the Law of Nature is so much obliterated in us through the fall And therefore because of the darkness and depravity of our Minds we have the substance of the Law of Nature given to us in written Precents which may be called Moral as they are not Ceremonial but perpetually and universally binding to all Men for their Obedience unto God and also Institutions by Divine Revelation as being now a more full discovery to us of the Mind of God first implanted in our innocent Parents than we retain in our Natures or can recover in our fall So that when I speak of the Moral Law or of Morality it must be taken as the Adjunct Matter governs it in either sence of the Law or Light of Nature alone in the State of Innocency or contained in those transcribed Precepts of the Ten Commandments as the substance thereof in general Heads and in those other Precepts that morally do explain them which I shall only take notice of wherein I am concerned and not collect and reserr them all to their proper Heads In brief I use the word Moral in common to those things that are of universal and perpetual Concern to all Mankind for their Obedience to God as their Creator For as to the case before us seeing it s said that God blessed the seventh day and sanctified it We cannot say that Adam by his pure Light of Nature alone knew that it was meetest to have but six working days and no less as 5 7 or 8 together to one Sabbath but that from God's Example revealed to him the light of Adams Nature told him that it was most meet for him to divide his time like his Creator and so it became the Moral Duty of Men as Men to have no more nor less than six working or common days to one Sabbath SECT II. TO proceed on the Subject Matter of this Treatise I shall here recite the first Foundation Scripture for keeping the seventh day Sabbath as a boundary to six working days and briefly Note something of the Nature and Quality of the Text Gen. 2.2 3. And on the seventh day God ended his work which he had made and he rested on the seventh day from all his work which he had made And God blessed the seventh day and sanctified it because that in it he had rested from all his work which God created and made It is here said God blessed the seventh day and sanctified it that is he made it a happy and holy day by setting it apart from common use for Man to worship him and he appointed it to be a rest for Adam by Revelation as he did that he should not eat of the Tree of Knowledge of Good and Evil for otherwise Adam could not by his Light of Nature alone know the time which had passed before he was Created nor could he understand the Mind of God as it was in God himself and therefore the knowledge Adam had of God's sanctifying the seventh day Sabbath was by Supernatural Revelation to him And this I presume none will deny for a time for Man to abstain or rest from his own business to exert his solemn Worship to God is morally implanted in the Heart of Man by Nature and surely God did not conceal from Adam the meetest time when he sanctified the first seventh day of the World for that end Besides before that God had formed Eve Gen. 2.7.8 15. he put Adam into the Garden of Eden to dress it and to keep it and therefore Adam being appointed to do this business he might have applyed himself thereto immediately after Eve was formed and brought to him if he had not received the knowledge of God's sanctifying the seventh Day yea then it had been lawful for him to have worked on God's Sabbath if it had not been revealed to him Moreover Our Saviour puts this matter clearly out of doubt because he referrs the making of the Sabbath not to the first Institution of it at the gathering of Manna in the Wilderness but to the time of God's creating Man Mark 2.27 saying The Sabbath was made for Man and not Man for the Sabbath that is the Sabbath was not first made and then Man for the sake of the Sabbath but Man was first Created and then the Sabbath was sanctified for his Happiness as the blessing of it signifieth God's bare ceasing from Work did not make it for Man but
of the Moral Law why then should the same Faith in the Gentiles excuse them from it as a Rule 4. Moreover I shall farther add that while the holy Apostles are throwing down the Types and Shadowy Worship under that legal Dispensation 1 Tim. 1.8 yet they assert that the Law is good if a man use it lawfully viz. as a Foundation of our Worship and Obedience to God and just behaviour towards Man which thrô Gospel Grace after the measure we have received is or ought to be put forth according to the several Moral branches of the Law and the Divine Precepts and Patterns given to us in the New Testament And therefore we find the Holy Apostles and Gospel Writers often proving and confirming the Moral part of their Doctrine by the Law as appears in Ephes 6.1 2 3. Children obey your Parents in the Lord for this is right Honour thy Father and Mother which is the first Commandment with promise that it may be well with thee and thou mayest live long on the earth Here the Apostle confirms his Moral Doctrine to the Gentiles by the Authority of the fifth Commandment or first with promise which plainly shews that it is of its self binding to us all under the Gospel and he Moralizeth the Promise by saying Earth instead of the Land which the Lord thy God giveth thee So that the Promise was not only to pertain to the Jews in the Land of Canaan but was perpetually to continue to all the Gentiles and so we may say in the aforesaid case of every one that killed a Man unawares who was to flee into the City of Refuge and continue there until the Death of the High-priest Numb 35.25 that thô we have no such High-priest in Gospel days yet the equity of that Law is still in force But to return to our present business we may farther find the Apostle proveth the moral part of his Doctrine from the Commendments Exod. 20. For in Rom. 13.8 9 10. we are exhorted to love one another for saith he Love is the fulfilling of the law and he briefly citeth five of the Ten Commandments to confirm the Duty of Love which comprehendeth them all And in Chap. 7.7 12. What shall we say then is the law sin God forbid Nay I had not known sin but by the Law for I had not known lust except the law had said Thou shalt not covet Wherefore the law is holy and the Commandment holy and just and good Therefore surely this Moral Precept in particular and others in general mentioned by the Apostle are of themselves binding to us as a Rule of Holy life for whatsoever Law is morally holy just and good as this particular precept is by which the Apostle came to the knowledge of Sin it is perpetually and universally binding to all Men Rom. 2.14 15. who have the substance of it written in their Hearts by Nature So that from the Apostles making use of the Anthority of the Moral Law of Moses to confirm his Doctrine Matth. 5.19 James 2.8 Chap. 4.11 1 Joh. 3.4 and from the Commendations of it in the New Testament it clearly appears to be in force unto all Men now under the Gospel And seeing the fourth Commandment in particular is delivered in such moral Terms as doth not of its self bind us to the observation of the Sabbath after the Jewish Pattern from Evening to Evening any more than after our Christian pattern from Morning to Morning which does answer that Very Precept as well as theirs did from that single Law we have then no reason to exclude the fourth Commandment from the rest of the Decalogue but to believe it is equally Moral with the other nine as will appear more patticularly in the next ensuing Section SECT VI. TO proceed therefore on the fourth Commandment I shall here recite Exod. 20.9 10 11. Six days shalt thou labour and do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any work For in six days the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh day wherefore the Lord blessed the Sabbath day and hallowed it 1. That this Commandment is morally binding to both Jews and Gentiles is evident because it is in substance the same with God's sanctifying the seventh day for Man Gen. 2. And if the Sabbath be not from thence perpetually binding to all Nations but restrained to the posterity of the Jews then by the same Rule the Gentiles had no interest in the promise of the Womans Seed Gen. 3.15 or the Messias that should bruise the Serpents Head as then made to our first Parents and therefore as I believe it will be granted by all Christians that the Gentiles as well as the Jews had an interest in the first promise as then made viz. in the Original discovery of the Messias as well as in those after promises that are the fruits and effects of it So in like manner we have also ground to believe that the first sanctifying of the Sabbath-day was from thence and is also from the fourth Commandment morally binding of its self to both Jews and Gentiles for if we question the one we may also doubt of the other 2. The End of the fourth Commandment sheweth it to be a Moral Precept for a time of rest is naturally moral and by the example of God and his sanctifying the seventh day to every six working days it is also become morally and perpetually binding for all Men to keep the seventh day Sabbath as a boundary to neither more nor less than six working days together and therefore for any to deny the same in the fourth Commandment is in effect to deny the World their sixed Sabbath for thô the Gospel first-day Sabbath hath a new Sanctity yet it is founded on the old Law and Gods sanctifying of the seventh day for Man from the beginning or else it is left very dubious whether we are bound to keep any fixed day of Rest at all but as there is the same Moral reason for a Sabbath as was before so we have reason to conclude that the same Law in the fourth Commandment is morally binding to us all 3. I shall offer some Reasons for satisfaction wherefore I believe the Lord was pleased to sanctifie the Sabbath and to deliver the fourth Command to observe it under the name of the seventh day rather than of the first day Sabbath And 1. Because althô Man abstained from work on the first day after he was compleatly formed yet seeing God gave the Sanctity to the Day for a Memorial of his Creation and for Man to worship him there was reason that the day should answer the memorial of his finishing of and ceasing from the work of Creation rather than of Adams solemn entring upon his subordinate Dominion under God viz. in Honour to the Creator rather than to the Creature
2. Thô Adam rested or rather abstained from Work on God's Sabbath before he had passed six working days that he might perform his moral Worship to God before he dressed the Garden or meddled in his own Affairs and praise him for the Lordship he had received over the Creatures which God had made and so with respect to the chief Moral end for which the Sabbath was first made for Man it might have properly been called the first day Sabbath throughout all Generations yet seeing God had also designed the Sabbath to be a figure of a greater rest in the seventh thousand years of the World Heb. 4.3.10 Rev. 20.4 5 7. as it is believed by many Christians it therefore could not have been so glorious a Type if it had been delivered to us under the name of the First day So that the sabbath-Sabbath-day was appointed in the name of the seventh day not to deny Adam's Moral Obedience in keeping his first day Sabbath before his six working days to be a pattern to his posterity or that Adams first Sabbath could not properly be called afterwards successively Mans first days Sabbath but because the seventh day of God's Rest and so considered as after Mans six working days did better suit the Memorial of God's Creation and Rest and the Typical uses of the Sabbath day 3. The Sabbath was commanded in the Name of the seventh day and not of the first because tho God abstained from Work before the Creation yet it could not be said he Rested Ceased or Abstained from Work a day before a Day was made or there was time measured by a day So that the necessity of Nature placed Gods Sabbath after his Creation days but there was not the like necessity that Adam should have his Sabbath before his six working days and therefore seeing that God sanctified the seventh day on which he ceased from his Works of Creation with respect to Man that Man should abstain from his Work to Worship him Mal. 3.6 Isal 40.28 Heb. 13.8 and not because that God himself had need of rest for he fainteth not nor is weary neither is the most high changeable or subject to accidents in his Nature Then the seventh-day Sabbath bore this Name from the Necessity of Nature in Gods Example of measuring time more than from its proper Nature immediate End and principal Use to Man for in all these respects Adams first Sabbath was his first days Sabbath 4. The Sabbath was expresly sanctified in Gen. 2.2 3. and in the fourth Command in these Words the seventh day and not a seventh day to preserve the constant Order of our six Working days together and that men should not choose any one day in the Week and at their own Pleasures alter the Sabbath to any different day as to the first day in one Week and the second or third c. in the Weeks following so as they keep one or a day in seven in every Week Moreover it is not said a but the seventh-day to prevent Mens Alteration of it to any other day than what we have a Pattern for in the Holy Scriptures that as it was to bind Adam and others after him to the Observation of the seventh-day successively after his first days Sabbath without Alteration so it was to oblige Israel to keep the seventh-day Sabbath successively after their first Sabbath in the Wilderness without a change and to tye us that forasmuch as the Jewish seventh-day Sabbath is abrogated in the New Testament as you may see afterwards in this Treatise and that we have a Pattern left us to observe the first day of the Jewish Week that from thence we should keep our Christian Sabbath successively on the seventh-day after its first taking place by the abolishing of the Jewish Sabbath in the New Testament without Alteration Colos 2.16 17 as Adam and the Israelits did after their first days Sabbath which if the Sabbath in Gen. 2.2 3. and in the fourth Command had been sanctified in the express Words of a seventh-day and not of the seventh-day it might have occasioned Doubts and Confusions about the Observation of the aforesaid several Sabbaths but it being expresly commanded in these Words the seventh-day it does signifie the Mind of God so clearly as both to prevent such Confusions and yet to preserve the Moral Law in the Fourth Commandment unviolated under the change that hath been made of the Sabbath SECT VII HEre I shall prove both from the Holy Scriptures and the Course and Necessity of Nature that the Jewish seventh-day Sabbath is Ceremonial and not Morally binding to all Nations And 1. This appeareth in that it was not only a sign to Israel as our Gospel Sabbath considered as the seventh-day is to us that in six days the Lord made Heaven and Earth Exod. 31.13 14 15 16 17. and on the seventh-day he rested but it was also a Sign and a Covenant throughout their Generations that they should remember that Israel was a Servant in the Land of Egypt and that the Lord their God brought them out thence through a Mighty hand and by a stretched out Arm Deut. 5.15 Therefore saith Moses the Lord their God commanded them to keep the Sabbath-day So then as their Sabbath was a Sign of their deliverance out of Egypt with respect to their Beginning and Ending of it from Evening to Evening thereby to suit their other new days Beginning from their first Passover Evening and so to keep that deliverance in fresher Memory it is Ceremonial and ceaseth as other Sabbaths and Memorials of that Deliverance have done by the coming of Jesus Christ 2. The old Jewish seventh-day Sabbath is proved to be Ceremonial by the Apostles Words Col. 2.16 17. Let no Man therefore judge you in Meat or in Drink or in respect of an Holy-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part of a Feast or of the New Moon or of the Sabbath-days Which are a shadow of things to come but the Body is of Christ For as the Holy-day or Feast-days New Moon and Sabbaths herein mentioned must be taken for those written by Moses and given to Israel because those only and not the Heathen Idolatrous Holy-days were given of God as Types and Shadows of good things to come so the Sabbath-days there distinctly expressed from other Holy-days appointed for the Observation of Israel must be taken for their weekly seventh-days Sabbath and the two Verses plainly comprehends all their Sabbaths and Holy-days to be but Shadows of Things to come But saith the Text the Body is of Christ Object But some do say the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Sabbaths here ought to be rendred Weeks as the same Greek Word is rendred John 20.19 Luke 24.1 Mark 16.2 Matth. 28.1 Answer The Word Sabbath in Greek Sabbaton used in those places is not there translated Week for any other Reason than because it was customary to call the days of the Week the days of the
only Judaical and Ceremonial and also that from the Israelites first observing their Sabbath in the Wilderness we have no certain Pattern for having six working days Originally before our Sabbath And having given some New Testament Instances of divers Cases warranted and reformed by the Pattern in our first Parents to shew that their Example of keeping their first Sabbath is also of Moral use to us I shall here speak something farther to explain the Pattern of Adams Sabbath which I have already largely shewed See Page 24. began with the Morning Day-light as our Christian Sabbath doth And therefore I have only here to add That it cannot be supposed but that seeing God rested on the seventh day and sanctified it for Man that he also rested Gen. 2.3 15 18. Mark 2.27 and was not allowed on that same day to dress the Garden of Eden which was his appointed Work in Innocency For if Adam had liberty to dress the Garden on the Day of God's Rest and was bound to begin his Sabbath after his six working days or days wherein he might dress the Garden precisely after God's Example then he did keep his Sabbath on the sixth day after God's Sabbath and not on that seventh day successively which God had sanctified And if he kept no Sabbath till the next seventh day after God's seventh day of Rest then Adam had seven days in which he might dress the Garden before his Sabbath so that Adam must either have kept another seventh day than that precise successive seventh day which God had sanctified viz. the sixth day from God's Sabbath or have seven working days before his first Sabbath contrary to God's Example or else begin his Sabbath before his working days and then it follows that God's seventh day Sabbath after his six days of Creation was Man's First day Sabbath before his six working days and after them the same successive seventh day next following God's seventh day Sabbath was also Man's seventh day Sabbath too And so the sanctifying of the seventh day in Gen. 2. and accordingly in the Moral Law which was afterwards given forth to Israel was answered under the Name either of the first or seventh day Sabbath And farther to explain this Matter God's seventh day Rest after his six Creation days was not designed for a Pattern to Man that he should also have first six working days before he kept his Sabbath for then God would either have Created Adam with some other things in the beginning of his first days Work and have put him in a Capacity to do some business the six Creation days and then to rest the seventh day on which God rested or else some other way have ordered six working days Originally for Man before his Sabbath but seeing it was otherwise it therefore followeth that God's seventh day Sabbath was only a Pattern for Mans dividing and counting his time and for bounding his six working days that he should not have more working days until a Sabbath nor be at Liberty so often as he pleaseth to make any one day in seven his weekly Sabbath viz. to rest on the seventh day in one week and on the sixth fifth fourth third second or first day in the next week after which would have tended to confusion but that Man should have six working days together and no more bounded before and after with a Sabbath as it was in Adams Pattern And thus our Gospel first-day Sabbath answereth the design of God in sanctifying and commanding the observation of the seventh day because it is a boundary before and after to our six working days Moreover As I shewed before it could not be said that God rested a on the day or on the first day before the Creation or time was measured by a Day and therefore the necessity of the Order of Nature placed God's Sabbath after his six Creation days but there was not the like necessity that the same day of Rest which was also made Adams Sabbath should be before his six working days So that it was fixed by the Lord in the Original Order of Adam and Eves time that we should have such a Pattern that not only answereth the principal End of a Sabbath but all Ends and suiteth with the alteration of it and with God's Example too as after Adams six working days And thô Adam's First-day of Rest or abstinence from his own Business was on God's seventh day Sabbath yet seeing that Man 's Original Sabbath was not appointed to be kept after God's Example of working six days first before his Sabbath we have reason to believe that we also are not to follow it farther than we find by the Example of our first Parents that he designed it should be of use to us But that Adams Pattern was to explain the Mind of God in sanctifying the seventh day which I believe cannot rationally be denyed nor that it should be of Moral use to us to justifie our keeping of the Sabbath after the Gospel Pattern to answer the design of God in the Moral Precept and in his first sanctifying of the seventh day against this Exception that it cannot be said to be Originally introduced by only six working days after God's Example of making the World seeing our First Parents did not follow it in this particular SECT XI HAving thus far treated on the Sabbath Day I shall now proceed to shew that there is a first day to be observed holy under the Gospel from the Types and Shadows of it under the Law for all the 〈…〉 and the Law prophesied until John Heb. 9.23 Colos 2.16 17 and was a shadow of 〈◊〉 my things under the Gospel And as other things were typed out undâ—â—â—he legal Administration so also the Gospel First-day Sabbath was typed forth under the Law as it s said the Feast of Tabernacles and ingathering of the Fruits of the Land shall be for seven days unto the Lord. On the first day shall be an holy Convocation ye shall do no servile work therein Levit. 23.34 to 40. Seven days ye shall offer an Offering made by fire unto the Lord on the eighth day shall be an holy Convocation unto you and ye shall offer an Offering made by fire unto the Lord it is a solemn assembly and ye shall do no servile work therein on the first day shall be a Sabbath and on the eighth day shall be a Sabbath Ver. 10.15.16 21. ye shall bring a sheaf of the first-fruits of your harvest And ye shall count unto you from the morrow after the Sabbath from the day that ye brought the sheaf of the wave-offering seven Sabbaths shall be compleat even unto the morrow after the seventh Sabbath shall ye number fifty days and ye shall offer a new meat-offering unto the Lord and ye shall proclaim on the self-same day Levit. 25.3 4 8 9 10 11 12. c. that it may be an holy Convocation unto you ye shall do no servile work
they murmured for Bread and also count unto the day of their gathering Manna we cannot rationally allow so little as seven days time and yet it was the seventh-day after all this which was their first Sabbath in the Wilderness in which time from their coming from the Red Sea they might have had at least two seventh-day Sabbaths and therefore I see no Reason to believe that their gathering Manna six days before their Sabbath was designed of God as a sixing six working days before their first Sabbath seeing neither the Scripture does so assign it nor that the Lord did appoint either the first seventh-day after their first Passover or after their Deliverance from the Red Sea to be their Sabbath but suffered them to break such an Order by having more than six working days unto their first Sabbath after their Deliverance 2. If the Lord had designed to make the Sabbath next after the first six days of Israels gathering Manna a Pattern for all Nations to have answered the Moral Law in keeping the same seventh-day Sabbath precisely and successively from that Original Point of Time he would not have absolutely limited the beginning and ending of it to be observed from Evening to Evening but would have lest the beginning and ending thereof to other Times of the Day and Night as would suit with every Nation and render them capable to answer the Moral End and Equity of the Law Object 6. The Lord on Mount Sinai made known unto Isratl his Holy Sabbath Nehem. 9.13 14. and therefore his Sabbath was not altered Answer The Word his Holy Sabbath no more consirmeth the Sabbath made known to Israel to be the precise successive seventh-day Sabbath from the Creation than Gods giving those people at the same Place as it is there expressed right Judgments and good Statutes c. called in Psalm 147.19 a shewing his Word unto Jacob his Statutis and his Judgments unto Israel Must be taken in a limited Sence of the Will of God implanted in our first Parents Nature or delivered to them or â—o Noah or Abraham by Revelation in Distinction to and Exclusion of the Ceremonial Precepts of the Law And therefore as we have no Reason so to limit his Statutes and his Judgments so there is no Reason to understand his Sabbaths in a limited sence of the precise successive seventh-day from the Creation but of his Sabbath instituted in the Wilderness as well as his Word Statutes and Judgments or whole Will there appointed which was not so made known before to any Nation Object 7. The Sabbath was instituted and sixed to Israel in the Wilderness before the Law was given on Mount Sinai and therefore it did not pertain unto it as a Molaical new day but as it was sanctified from the Creation it was then restored and soon after repeated and consirmed again in the fourth Commandment Answer 1. I have already shewed that Adams Sabbath and the days afterwards began with the Morning day-light And that after Israels departure out of Egypt the account of their days for their Sabbaths and Holy things were changed from what they were reckoned before in Adams Lots Jacobs and Labans time So that by that account of the beginning and ending of their days the Jewish Sabbath could not be the precise successive seventh-seventh-day rest from the Creation And considering it was never assigned in Scripture to be the same but rather another day to draw the Israelites from the Idolatry of the Heathens who worshipped the Sun on our first-first-day called therefore Sunday which is believed to be most likely the old seventh-seventh-day from the Creation And also seeing the Lord himself interrupted the orderly Course of Nature and consequently the precise Succession of the Jewish seventh-seventh-day Sabbath There is therefore no Reason to think that the Sabbath fixed to Israel in the Wilderness was the precise successive seventh-day from the Creation 2. Thô the Sabbath was given to Israel before the Law was promulgated on Mount Sinai yet it follows not that therefore it was that old precise seventh-day for if this should pass for sufficient proof thereof then we may say the Month of Abib Exod. 12.2 14 c. Ver. 49. Chap. 13.2 4. c. which was commanded to be the first Month of the Year to Israel was counted the first Month of the Year before And that the Institutions for the Passover and the Feast of unleavened Bread That one Law should be to him that is home-born and to the Stranger that sojourned among them That Israel should sanctifie all their first-born of Man and unclean Beasts as well as of clean Beasts that these as well as their Sabbath-day by the same rule were all of an ancienter date than their Deliverance out of Egypt because they were commanded before the Law was given on Mount Sinai 3. From those Words Exod. 16.27 28. which were spoken upon the going out of some of the People to gather Manna on their first Sabbath Saying How long resuse ye to keep my Commandments and my Laws We have no Reason to believe that the same duy was known to them for the Sabbath-day before that present time of their gathering 〈◊〉 for the Laws and Comuâ—â—ments of God are there expressed in the Plural Number and therefore the Lords compâ—â—â—â—ing of Israâ—â— former disobedience must have respect to some other Laws and Commandments made before Chap. 15.25 26. and 18.15 16. or to their Murmurings Chap. 14.11 12. Chap. 15.24 and 16.3 8 and to the breach of his Law in leaving some of the Maunâ— till the Morning vo 19 20. all which were before the Lord compleined in the Text of the â—â—ople for going forth on the first Sabbâ—th And therefore this Scripture hath nothing in it to prove that Israâ—ls Sabbath in the Wilderness was the old preâ—ise successive Sabbath known to them and broken by them before Nor doth the Cantion given in the fourth Commandment to Remember the Sabbath day to keep it Holy shew the same for so it s said Exod. 13.3 Remâ—mber this day in which ye came out from Egypt Besides 't is said Exod. 16.29 See for that the Lord hath given you the Sabbath called a Sabbath ver 25. therefore he giveth you on the sixth-day the Bread of two days Exod. 13.22 So that by the Rulers coming before to tell Moses of the Peoples gathering the Bread of two days as if they knew not of the Sabbath to be the Reason of it till Moses told them of it in his Answer to them wherein he first made mention of their Sabbath and also because 't is there said to be given to them as a day they had not known for a day of Rest before it appears therefore to be a new day but newly given and not the old preeise successive seventh-day from the Creation Object 8. The Reason for the Sabbath in the fourth Command sheweth us and also because 't is there called The Sabbath of the Lord thy
of the Gospel for a successive Conversion of Souls and beinging of all Nations into Subjection to Chrills Righteous and Visible Kingdom cannot be accomplished unless the Christians of those Countreys remain inhabitants therein And for any to imagine that God should send a Moral Pattern by an Institution to men in general which is impossible to be observed by all Mankind in every Countrey under Heaven without the least Exception to accommodate the Necessity of the Course of Nature is both against the Nature of such a Precept the Righteousness of God and the Equiey of his Law But to conclude this Answer I shall make this remark on the Authors Words before recited That seeing he saith That they ought to return again into such Câ—umreys where they may be in a Capacity to serve God for Mens Habitations ought to stoop to Gods Law and not Gods Law to their Habitations It is plain he granteth the Law for the seventh-day Sabbath or the fourth Command which he Treats of as binding us to the Observation of the Jewish Sabbath cannot be kept in those Countreys after their Pattern from Evening to Evening and then it must needs be Ceremonial and the Moral keeping of that command is for them and us to observe our seventh-day after our six working days or our first-day before them as near as can be to answer the Gospel Pattern Object 12. Thô the Sun stood still in Joshua's time about a whole day and its going backward and sorward ten Degrees or Divisions in Abaz Dial might lose ten hours account of Time so that after these Interruptions of the orderly Course of the Sun their Sabbath began and ended near or about a whole days time later than they should have done if there had not been such an Interruption in the Order of Nature yet those longer days than ordinary were counted but for days and so the seventh-day was the seventh-day still successively from their first Sabbath Answer Altho' some have thus argued that the seventh-day was the seventh-day still Josh 10.13 Isa 38.8 See Page 29. yet after those Interruptions of the orderly course of the Sun if we count its ten Degrees or Divisions of going backward and then forward again to be ten hours lengthning of that day as there is the greatest Reason to believe that so it was then the Jewish seventh-day Sabbath fell near or about a days time later than their precise orderly Succession of Time would have placed it from their first Sabbath as was shewed before And farther as their seventh-day Sabbaths could not after those Interruptions he properly counted the precise orderly successive Sabbaths from the Creation or its Institution in the Wilderness so if this should be allowed as it is objected then we may also say in those Northern parts where the days are sometimes lengthened by the Suns continuing in their Hemisphere more than twenty four hours time unto Days Weeks and Months that we are still to reckon them but for days contrary to the Custom of those People See Mr. T. Chasie cited Page 33. and the length of days and weeks in Gods Pattern of meafuring time but after this account their days will differ in length of Time Days Weeks and Months from one another and so tho' they have the orderly Succession of the Settings and Risings of the Sun according to the orderly Course of Nature in those places yet the Jewish seventh-day Sabbath cannot possibly this way be successively kept precisely in Proportion of Time there like as it was in Canaan and other parts of the World So that for any to argue for the precise Succession of the Jewish seventh-day Sabbath from their first keeping it or from the Creation after those Interruptions of the orderly course of the Day will consequently tend to draw us into great Confusions about the Sabbath and to maintain that in Name which is not properly so in Nature Object 13. The journeying of the two Disciples to Emmaus Luke â—4 13 and back again was near fifteen Miles which is more than a Sabbath days journey how then could their Travelling consist with the keeping of that first-first-day of the Week a Sabbath Answer 1. We sind Christ reproved them for their unbelief and if this will not be allowed as inclusive for their journeying from Jerusalem when they should have continued in Faith with the eleven Apostles thaâ— were there gathered together then I may farther add that it cannot be proved whether their journey was then Lawful or Unlawful for thô it be not lawful on the Sabbath-day to journey at all on the account of any common or worldly Business of our own yet there may possibly be a Moral necessity to journey on the Sabbath-day without Sin as it may be for the saving a Persons Life and therefore we cannot conclude that the two Disciples sinned in Travelling on the first Christian Sabbath or did thereby make it a common day unless we knew the occasion of it 2. Those two Disciples were not of the number of the Eleven Disciples or Apostles of our Lord which were themselves then but weak in Faith and in the Knowledge of Gospel things and therefore it is the less to be wondered at if those two Disciples did not observe that day a Sabbath when they doubted of the occasion of it viz. the Resurrection of Christ till he appeared to them which he also did to the Eleven Luke 24.33 Math. 28.8 and others who were waiting together on that day for the Confirmation of their Faith Object 14 The Jews reckoned their days to begin at Evening and therefore the Church of 〈◊〉 Acts 20.7 came together to break Bread on the begiâ—â—â—â— of the first day of the Week viz. on Saturday Night 〈◊〉 so called after the Jewish Sabbath was over and the next Morning Paul did go a soot to Asses where he had appoâ—â—ted his Companions to meet him with the Ship So that Paul and his Company travelled on the first day of the Week and therefore tho' he preached and broke Bread on it the Night before yet he kept it not as a Sabbath Answer It s true the Jews were appointed to keep their Sacred days from Evening to Evening or from Sun set to Sun set as Mr. See his Reply to Dr. Wallis Page 28.29,30 Josh 10.26 27. Prov. 〈…〉 Mark 1.32 Chap. 13.35 Baâ—pfield largely proves that the Evening belonging to the days of the Week began at Sun-set and is called the twilight And also Moseâ— dated Israels Deliverance out of Egypt from the Sacrifice of the Passover at Even at the going doan of the Sun But yet I have clearly proved that the days before and after that Deliverance were also reâ—koned from Morning to Morning as in Math. 28.1 In the â—nd of the Sabbath as it began to dawn towards the first-day of the Week From whence its plain that the first-day of the Week on which Christ arose from the Dead was counted by the
serve God with all our Hearts and with all our Minds let all men stand in awe and fear to prophane his Holy day Nen. 13.17 18. Ezek. 20.13 Isa 56.2 6 7. lest they bring the Wrath of the Lord upon us as it fell on Judah and Israel for that Transgression of the Law And let us labour more in Love and Respect to his Commandments for the Blessing intailed on the due observers of it for it s said Blessed is the Man that doeth this and the Son of Man that layeth hold on it that keepeth the Sabbath from polluting it Also the Sons of the Stranger that join themselves to the Lord to Serve him and to Love the Name of the Lord to be his Servants every one that keepeth the Sabbath from polluting it and taketh hold of my Covenant Even them will I bring to my Holy Mountain and make them joyful in my House of Prayer And if thou turn away thy Foot from the Sabbath 〈◊〉 â—8 1 from doing thy Pleasure on my Holy day and call the Sabbath a delight the Holy of the Lord honourable and shalt Honour him not doing thine own ways nor finding thine own Pleasure nor speaking thine own Words Then shalt thou delight thy self in the Lord and I will cause thee to ride upon the High Places of the Earth and feed thee with the Heritage of Jacob thy Father for the Mouth of the Lord hath spoken it And he will surely fulfil his Promises Heb. 4. â— Rom. 8 1â— to 2â— and in his Time will give his chosen the great Rest that remaineth for them which is typed forth by the Legal and Gospel seventh-days Sabbaths When the whole Creation that groaneth and travelleth in Pain shall be delivered from the Bondage of Corruption into the Glorious Liberty of the Children of God When the whole Earth shall be at Rost and Quiet Isa 14.7 and shall break forth into Singing for the Meek shall inherit the Earth and shall delight themselves in the abundance of Peace O house of Israel Psal 37 1â— Isa 2.5 Heb. 4.1 Cha 3.18 1 Ephâ—l 4.1 Isa 3.14 come ye and let us walk in the Light of the Lord And fear least a Promise being lest us of entring into his Rest any of us should seem to come short of it through â—â—helief And let us labour to walk more worthy of the Vocation wherewith we are called That so when the Sinners in Sum shall be asraid seat fulness shall surprize the Hypocrite And Mens Hearts shall fail them for fear and for looking after those Thiâ—gs which are coming upon the Earth 〈…〉 Mâ—th 2◠〈◊〉 we may enter into the Chambers of God and shat the Door about us until the Indignation be over-past and be accounted worthy to escape all those things and to enter into the Joy of our Lord. FINIS ADVERTISEMENT There is now Printed a Book Intituled A Treatise of the Holy Tria unity in two Parts The First 〈◊〉 the Deity of 〈◊〉 Châ—â—st and â—â—e Holy Spirit in the Vnity of â—â—sence with God the 〈…〉 The See 〈◊〉 Defence of the 〈◊〉 answereth the â—â—â—efest Objections made against this Doctriâ—â— By I. M. Chap. I. THe Case is brielly stated Chap. II. Sheweth that there is but one God the Câ—â—â— for and Former of all things Chap. III. Afferteth a Plurality of Divine Subsâ—â—â—ences Chap. IV. Of the Father Chap. V. Proveth the Deity of our Lord Jesus Christ 1. By his Names 2. That God in the Old Testament in divers Places is Christ in the New 3. By seven particular Texts of Holy Scriptures 4. That Christ pre-existed his Incarnation in his Divine Nature and is no Angel incarnate but is Coeternal with the Father 5. His Deity is proved by his Works And 6. By Divine Worship given to him Chap. VI. Proveth the Deity of the Holy Ghost 1. That he is a Divine Person 2. His Deity is asserted from several Texts of Scripture 3. By his Works 4. By Divine Worship given to him Chap. VII Proveth the Unity of the Holy Trinity Chap. VIII Containeth some Explications of the Holy Trinunity 1. Of the Essential Being of God 2. Oâ— the Divine Persons the Father the Son and the Holy Spirit 3. Of the Distinctions of the Divine Nature and the Persons and some Shadows by way of Comparison of the incomparable and inconceivable Being of God and of the Union of Christ's two Natures PART II. Chap. I. Answereth Objections against the Scriptural Proofs of Christ's Deity Chap. II. Answers to Objections drawn from several Texts of Scriptures Chap. III. Answers to several Arguments against the Deity of Christ Chap. IV. Answers to several Objections against the Scriptures that prove the Deity of the Holy Ghost Chap. V. Answers to some Objections drawn from divers Scriptures to disprove the Deity of the Holy Spirit Chap. VI. Answers to some Scriptures from whence our Adversaries assert that the Father only is the true God With a general Answer and Conclusion Price bound one â—â—â—ling
Evange list according to their Civil days not to begin till the dawning of the Day or Sun-rising and agreeable to Mr. Bampfields Discourse against the first-days beginning at Midnight after the Roman account it must necessarily follow that the first-day Acts 20.7 11. must be reckoned to begin with the Morning day-light For it s said Vpon the first-day of the Week when the Disciples came together to break Bread Paul preached unto them ready to depart on the Morrow and continaâ—d his Speech until Midnight When he therefore had broken Bread and eaten and talked a long while even till break of day so he departed And here I observe that the Morning in which Paul departed was the Morrow which betokens another day and therefore it was no part of the first day of the Week So that it is not only undeâ—iably clear from the Text it self that the Night in which Paul preached was part of the first-day belonging to the preceeding day-light joining to it but it s also evident that the first day of the Week began in the Morning before and not on that Evening in which the Apostle preached and so it appears that the Morrow on which Paul travelled was the second day of the Week and the Text clearly proves that on the day before being the first day of the Week Paul with the Church of Troas Assembled to solemnize the Ordinances of the Gospel as on the Sabbath day Object 15. It s said Math. 12.40 As â—onas was three days and three Nights in the Whales belly So shall the Sun of man be three days and three Nights in the Heart of the Earth And this seemeth to disagree with other places of Scripture concerning the Resurrection of Jesus Christ Answer 1. It cannot be thought St. Matthew or the other Evangelists faw any Discord in the Testimony they bore of Christ or that the three Days and three Nights expressed by our Saviour should be repugnant to the other Evangelsts undeniable Evidence that Christ was not in the Grave three Nights Now to reconcile this Difficulty I shall cite Dr. Hammond on the Text saith he The way of Interpreting this place mast be taken from a Figure which expresseth one whole thing by two parts of it Thus the Heavens and the Earth in St. Peter 2 Pet. 3.7 signifie the World and so Christ is said to be three Days and three Nights in the Earth thô the first natural Day he was not in the Grave any part of the Night but the latter part of the Fryday all Saturday and so much of Sunday as until the Sun approached their Horizon And as it is practised in the business of Circumcision This of Circuâ—â—ision is alâ—â— affirmed by Mr. Wâ—â—mâ—â— in his Christ Sâ—nag Page 114. which was precifely observed the eighth day if the Child were born in one day thô but half an hour before the end of it that is before the beginning or Evening of the next that half hour was counted for one of the eight days because say they legal days are not accounted from Time to Time or from Hour to Hour Thus when Luke 9.28 'T is said about eight days after Math. 17.1 and Mark 9.2 'T is after six Days that is after six Days compleat the first and the last being not compleat and so thô numbred by one yet omitted by two Evangelists And accordingly the space of those very three days of Christs lying in the Grave until his Resurrection are when it is Prophetically mentioned in Hosea 6 â— said to be after two days 2. The Dutch Annotations also say of those three Days and three Nights For a part of the Days is here taken whole days and nights like that is Customary with the Hebrews see Esth 4.16 compared with Chap. 5.1 And so they take it after the Romanists reckoning that the days began and ended on the Midnight and so it falleth yet clearer To which I shall add this brief Note That seeing 't is said As Jonas was three Days and three Nights c. so Christ should be three days and three Nights c. 'T is thought from our Saviours Words that sonas was not compleatly three Nights in the Whales Belly but as Christ was in the Grave Object 16. Christs Body rested in the Grave on the Jews Sabbath and his Soul in Paraaice and therefore he never intended by his Death to make it a common work-day Answer Luke 2.21 Gal. 4.4 Math. 5.17 18. As Christ was born a Jew and was Circumcised and came to fulfil the whole Law so every Jot and Little of it was rulsilled by him and therefore he always observed the Jewish Sabbath and if his Body being in the Grave and his Soul in Paradice should in some Sence be taken for a rest in Comparison of what he laboured under before for our Redemption yet then it must be only so considered with respect to the Law tâ—â— our Justification was compleatly Purchased by the Resurrection of Christ from the Dead Rom. 4.25 â— Cor. 15.17 18. who was delivered that is to be Crucisied for our Offences and was raised again for our Justification And the Apostle also saith That if Christ be not raised your Faith is vain ye are yet in your Sins Then they also that are fallen asleep in Christ are perished So that thô the Vail of the Temple was Rent at his Passion as a Sign that there was thereby a Rent made in the Types and Shadows of Heavenly Things which was then making void yet the Heavenly Things themselves were not compleatly purchased for us until the Body of Christ was raised for our Justification Heb. 9.12 And then as the Apostle saith By his own Blood he entred in once into the Holy Place having obtained Eternal Redemption for us Now therefore thô Christs being in the Grave should be called a Comparative Rest to what he suffered on the Cross yet it cannot be understood of his Ceasing from the Work of purchasing our Redemption until the Omnipotency of his Divine Nature was put forth in loosing him from the Pains of Death Heb. 2.10 Chap. 5.9 and Chap. 11.40 Acts 2.24 or part of the Sentence of the Law and raising his Body to Life again for till then the New Creation was not perfected in the second Adam And then on the first day of the Week having ceased from this Work and so rested it was thereby sanctified in stead of the Jewish seventh-day Sabbath which was then to be abolished as all other Legal Ceremonial Things were And the Gospel first and seventh day Sabbath taking its place was to answer the Moral Law and to bear the Type of the Rest that remaineth to the People of God as also principally the Memorial of Christs Resurrection and to continue our Sabbath unto his second Personal Coming To close this Treatise seeing we are obliged to keep the first day of the Week a Sabbath or Day of Rest from our worldly Business to worship and