in that he hath raised up Jesus again as it is also written in the second Psalmm Thou art my Son this day have I begotten thee Christ in his resurrection was as it were begotten n Rev. 1.5 from the dead and brought forth of the womb of the earth And here the very particular day of his resurrection is specified as the day on which the promise was eminently fulfilled what promise Why the term is comprehensive and so includes at least that originall promise of Christs bruiling the Serpents head which being an act of his Kingly Office not of his Priesthood was most formally executed in his Resurrection whereby he triumphed in his own person over sin death and the Divel upon the account whereof the Apostle cries o 1 Cor. 15.54 55. Rom. 8.34 37. Victory Some indeed to attribute Christs victory and conquest to his death upon the Crosse because 't is said Colos 2.15 Having spoiled principalities and powers he made a shew of them openly triumphing ever them in it Which it say they refers to the Crosse verse 14. but the Text seemes to be mistranslated For according to the * Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In semertpso so the Siryack so Yertul de Trin. Origen ep ad Rom. co 5. August ep 59. Hier. in Co. Theodor. ibid Promeruit in cruce sed postca peregit Zanch. in loc Greek it should rather be rendred He spoiled Principalities and powers and made a shew of them openly triumphing over them in himself So the Ancients universally read it and so our worthy translators in the Margin referring it to Christ himself not to the Crosse for although he merited his victory by his passion on the Crosse yet he did not execute it till his resurrection from the dead when God brought him forth from the prison of the grave and p Acts 10.39 40. shewed him openly though not to all he died a sufferer but rose a conqueror not only clothed with honour and immortality but armed with q Mar. 28.18 Philip. 2.9 power and principality he was r 2 Cor. 13.4 crucified through weakness but he liveth by the power of God Having the keyes of death and hell resigned up to him as trophies of his Triumphant resurrection so himself speaks f Rev. 1.13 I am he that liveth and was dead and am alive forevermore and have the keyes of death and hell And again t Ephes 4.8 9. When he ascended up on high be led captivity captive Note that he ascended what is it but that he also descended first into the lower parts of the earth Christ then did not so much lead captivity captive when he descended into the lower parts of the earth as when he ascended thence when he divided the spoile with the mighty as the Prophet or when he spoiled principalities and powers as the Apostle speaks at what time he was proclaimed u Rom. 14 9. Lord of quick and dead Namely at his resurrection from the dead I write not this to derogate in the least from the meritorious death of our deare Redeemer I can through the grace of God read infinite w love and x John 3.15 eternal life in his death but the hope and assurance of both is built upon his resurrection and therefore when the Apostle would set the door of y 1 Pet. 1.3 4. hope wide open to us he shewes us an empty sepulchre and tells us with the Angel he is z 1 Cor. 15.17 18 19. risen otherwise our faith and hope were vain The promise is the ground and anchr-hold of our hope and that as performed by our Lords resurrection whereby he bruised the Serpents head i.e. brake his power Acts 26.6 7 8 9. Now I say that promise Gen. 3.15 was the ground of flating the Sabbath upon the old seventh day God blessed the day for Christs sake and I doubt not this was the use which old Testament-believers ever made of that old Sabbath to look to Christ in it and seek communion with God through Christ and expect the Spiritual blessings lodged in the institution by Christ the promised and blessed seed And as long as Christ was onely promised the Sabbath ran along with him in the promise upon that day for many ages but now the promise being performed See Mr. G. Walkerp 35 36 and Christ exhibited a perfect and compleat Redeemer and that upon the day of his resurrection which was the greatest day of his appearing in the nature of man upon earth how can it otherwise be but the Sabbath should also advance forward together with the Lord of the Sabbath See also more of this Posit 1. Branch 3. from the last to the first day of the week Especially considering that Secondly Then also the new Covenant was erected and established even the Covenant pointed at by the Prophet I will make an everlasting Covenant with you Isal 55 3. I will give you the sure mercies of David which the Apostle applyes exprosly to Christsresurrection and bottoms in there As concerning that he raised him from the dead Acts 13.34 now no more to return to corruption he said on this wife I will give you the sure mercies of David which if we take in the verse before nominating the very day Thou art my Son this day have I begotten thee will amount to this argument That the new Covenant in the last and best exhibition of it was ultimately established by Christs resurrection on the first day of the week whence the inference is easie That therefore then and thereby the old Covenant in the promissory part of it was altered and changed Christ freely promised into Christ fully manifested and if so who shall rob us of this conclusion That the Sabbath was actually changed from the last to the first day of the week upon the account of our blessed Lords resurrection Mistake me not the Argument concludes not the dissolution but the translation of the Sabbath from one day to another translated from the last day of the week it must needs be because the promise which setled it at first upon that day is performed and stated upon the first day of the week it is because the performance of the promise fell upon that day not by chance but by special Providence to fulfil that prophecy Psalm 118.24 This is the day which the Lord hath made 3. And chiefly this truth will be yet more obvious to every eye that shall view the change of the Covenant in the shadowy part of it Heb. 8.5 ch 10.1 I mean those ordinances and institutions appertaining to the old Covenant which were shadowes of things to come that these are antiquated and extinguished by Christ and that upon the account of a new Covenant established is unquestionably clear from that forecited Scripture Heb. 8.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 4.14 In that he saith a new Covenant he hath made the first old Now that which
stood by the Sepulchre and seen the Sun of righteousness covered with a cloud before shining forth most gloriously in the morning of the Resurrection-day how would this have raised and ravished thy heart How glad were the Disciples when they saw the Lord so glad that 't is said They beleeved not for joy O the day of Christs rising from the dead was a day of joy and gladness John 20.20 Luke 24.41 No day like this when our surety was released the Covenant and sure mercies of David confirmed hope revived heaven and eternal life assured In the midst of these thoughts who can but cry out with the Apostle O that I may know him and the power of his resurrection Phil. 3.10 That I may feel the working of that mighty power which God wrought in Christ Eph. 1.19 when he raised him from the dead O that the same * Rom. 1.4 and 6.4 5. spirit of holiness which quickned Christ from the dead this day and so made the day holy would also quicken my soul from the death of sin to the life of holiness that like as Christ was raised up from the dead by the glory of the Father even so I also might walk in newness of life being planted into the likeness of his resurrection as also of his death Our hearts being thus tuned by meditation how should our tongues shew forth the praises of our precious Redeemer Let him have the praise and the glory of the whole work of our Redemption Awake my glory utter a song Sing that Psalm of John the Divine Vnto him that loved us Rev. 1.5 6. and washed us from our sins in his own blood and hath made us Kings and Priests unto God and his Father To him be glory and dominion for ever and ever Thus give unto Christ the glory of his death yea the praise of his Resurrection say with Peter Blessed be the God and Father of our Lord Jesus Christ 1 Pet. 1.3 4. who acording to his abundant mercy hath begotten us again to a lively hope by the Resurrection of Jesus Christ from the dead to an inheritance incorruptible and undefiled reserved in heaven for us Surely God requires a thousand thousand Hallelujahs for this blessed work of our Redemption he calls upon all creatures to join with us in rejoycing upon this account Isai 44.23 Sing O ye Heavens for the Lord hath done it shout O ye lower parts of the earth break forth into singing ye mountains O forrest and every tree therein for the Lord hath redeemed Jacob Let us therefore devote our selves more solemnly to this Angelical service begin the day with prayer and end it with praise not only in publike but in private O that every house were in this respect a temple that the songs of the Temple might be heard in all our tabernacles on the Lords day that the streets might ring with our praises even the high praises of our Creator and Redeemer 'T is Scripture counsel That we should speak to our selves in Psalms Ephes 5 19. and Hymns and spiritual songs singing and making melody in our hearts to the Lord and singing with grace in our hearts grace in the heart as one saies well is the best tune to every Psalm We must sing with the Spirit as well as pray with the spirit And therefore we should labour to be with S. John in the Spirit on the Lords day In a word Christian prudence should direct us to chuse out sutable Psalms for such a solemn day Psal 118. is very proper and pertinent The stone which the builders refused is become the head of the corner this is the Lords doing and it is marvellons in our eyes This is the day which the Lord hath made we will be glad and rejoyce in it God is the Lord which hath shewed us light c. Thou art my God and I will praise thee Thou art my God I will exalt thee O give thanks unto the Lord for he is good for his mercy endureth for ever Thus much in brief concerning the prime duties of the day I shall conclude all with the words of that Prince of English Poets HERBERT O day most calm and bright The week were dark but for thy light The other days and thou Make up one man whose face thou art Knocking at heaven with thy brow The working days are the back-part The Sundays of mans life Thredded together on times string Make bracelets to adorn the wife Of the eternal glorious King Thou art the day of mirth And where the work-days trail on ground Thy Flight is higher as thy birth O let me take thee at thy bound Leaping with thee from seven to seven Till that we both being toss'd from earth Fly hand in hand to heaven FINIS Books sold by John Rothwel at the Fountain in Goldsmiths Row in Cheapside THe Use and Practise of Faith or Faiths Universal usefulness and quickning influence into every kind and degree of the Christian life Delivered in the Publike Lectures at Ipswich by the late eminent and Faithful Servant of his Lord Mr. Matthew Laurence Preacher to the said Town 4o. Festered Conscience new lanced The Good Masters Plea and the Evil Servants Cavil Orthodxal Navigation by Benjamin Hubbard The Saints Rest in an Evil day both in their dependance upon God and assistance from him Together with Bowels of Mercy interceding for the Saints in danger Or Sacred Sympathy unsealed by Alex. Pringle late Minister of the Gospel at Georges Southwark The Universal Character by which all Nations in the World may understand one another Conceptions reading out of one common Writing their own Mother-tongues an invention of general use the Practise whereof may be atteined in two hours space observing the Grammatical Directions which Character is so contrived that it may be spoken as well as written By Cave Beck M. A. The same Book is also Printed in French for the use of that Nation The Reign of Gustavus King of Sweden son of Ericus collected out of the Histories of those times and offered to the service of these A Sermon preached at the Funeral of Mr. Samuel Collins Minister of Braintree in Essex By Matthew Newcomen Minister of Dedham in the same County The Saints Delight in the Spring of Salvation Or Christ saving Delivered in a Sermon at Gregories by Pauls the day of their solemn Weekly Lecture there by Alex. Pringle late Pastor of Georges Southwark
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
it agrees not with the scope of the context which is to disswade them from unbelief as the root of Apostasie ch 3. 12. Take heed Brethren of an evil heart of unbelief in departing from the living God where the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 18.19 word doth properly and without all question signifie unbelief And the Apostles rendring of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies either unbeliefe or disobedience by another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies unbelief only v. 18.19 does evidently speak his meaning namely that we should take heed of falling by Israels example of unbelief which is the mother of all * John 16.8 9 vice as faith is the mother of grace And therefore ch 4. v. 1. he cautions us to fear lest a promise being left any of us should seem to come short Now the promise is the ground of Faith as the precept is of obedience I conclude therefore it is not so much Israels disobedience as Israels unbelief upon which the stress of the argument is laid To take the Apostles admonition as a caution against the neglect of the old Sabbath is utterly to mistake his main mark and scope For his grand design is to prevent their Apostasie from Christ and his Gospel not from Moses and his law And I am perswaded if any Sabbath-breaking be here intended it is to deterre them from the breach of the Christian Sabbath To understand this Scripture there remaineth the keeping of a Sabbath to the people of God of the old seventh-day-Sabbath Answ 3 is utterly to invalidate the Apostles argument because it confounds that distinction of rests on which he grounds his argument For 't is evident See Mr. White of Dutch in this Tex p. 230 the Apostle speaks of several and distinct rests and insists most strongly upon the opposition between Moses words Gen. 2. and the words of David Psalm 95. not Psalm 45. as T.T. misquotes it and makes it most manifest that David could not mean the rest of the Sabbath of which Moses speakes Gen. 2. for Hebr. 4.3 thus he reasons David speaks of a rest to come but Moses speakes of a rest past therefore David cannot mean the rest of the old Sabbath of which Moses speaks which was entred into so long before And verse 5. he takes up the same opposition again and in this place i. e. of David again if they shall enter who sees not a manifest opposition betwixt these two have entred and shall enter That word although v. 3. relates not to the sin of Israel but the saying of David And thus this Authors first fancy is battered There remaineth therefore the keeping of a Sabbath to the people of God but no the old Sabbath T is set down in the Margin of our Bibles the keeping of a Sabbath whence they would evade the seventh-day Sabbath Obj. 2 T.T. although the Dictionaries and Lexicons render ib plainly the keeping of the Sabbath The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ without an Article and therefore this is a meer causless cavil and as for Lexicons that render the Greek into Latin I suppose be will find neither a nor the in any of them for these are English particles and as for Latin Dictionaries he may look long enough before he will find the word in any of them for t is a pure Grecism And thus I think he has shewed his Scholarship with a witness No wonder such an accurate Critick casts odium upon the Translatours t is much he does not give us a Bible of his own making The Scripture gives full evidence Obj. 3 p. 144. that Christ entred into his rest the true seventh day he means the old seventh day when he had finished his great work of Redemption and for this he cites Acts 2.26 where t is said his flesh did rest in hope The* word signifies only thus much Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his flesh did remain in hope and it may be as well rendred remain as rest It implyes no such thing as Sabbatical rest He cites Job 17.3 for Job 3.17 an argument he is not infallable As for Job 3.17 which he misquotes again it makes nothing for his purpose All that it speaks is this There the wicked cease from troubling and there the weary are at rest Teaching us that the grave is a place of rest from external impressions of violence and cruelty as also from trouble labour and sorrow to the people of God They shall rest in their beds sayes the Prophet Yet I hope he will grant the grave is a softer bed to Saints then it was to our Saviour for as he took away the sting of death by dying and rising again so also the horror of the grave by being buried Certain it is that Christs burial was a part of his humiliation and while he lay in the grave he lay under the sorrowes paines or chains of death as the Holy Ghost witnesseth Acts 2.24 And who ever doubted but our Saviours durance in the Sepulchre was penal Even the Lutherans who attribute more then is meet to the buriall of Christ as they do to his body do confess that it was a part of his humiliation and that hereby he underwent that penalty Gen. 3.19 vide Gerh. Supplem ad Chem. Harm p. 230. as well as his death upon the Crosse How then did he rest from the work of Redemption as long as he lay under the arrest of death in the prison of the grave Certainly all his humiliation work was Redemption-work from his Birth to his burial and setting aside his Crucifixion we have reason to think our Redeemer was not so much humbled all the three and thirty years of his life as the three dayes and three nights after his death while he lodged in the heart of the earth Before he was but as the Sun in a cloud but now as the Sun under a total Eclipse as to the view of the world And doubtless for the blessed Son of God and Lord of Glory to lie down in the a Psalm 22.15 Ephes 4 9. dust of death and suffer himself to be trampled under the feet of that Tyrant was no small degree of abasement But to be sure whatever our blessed Redeemers rest were before his Resurrection either that of his Soul in glory or the other of his body in the grave it could make nothing for the Saturday-Sabbath for neither of these rests were entred into on the seventh day but both on the sixth day The b John 19. v. 14 31.42 day before the Sabbath he was crucified and the same day he was buried otherwise how is it said That he rose again the third day c 1 Cor. 15.4 according to the Scriptures Methinks this should make the Objector blush to look back upon his anti-scriptural conclusion That Christ entred into his rest on the true seventh-day-Sabbath expounding it of his rest in the
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
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
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