calamities of his rebellious Nation he directs his dear Disciples when to depart from those direfull miseries but especially to be importunate in prayer for forty years together Mat. 24 15. that they might not be forced to fly in the Winter for then the foul ways and short days would make it irksome to their bodies especially to breeding and nursing mothers and no less was the care of this tender shepheard to the souls of his Saints whom he bears in his bosome as also to the sanctity of his Sabbath and therefore adds this petition to their forty years Prayer that they might not be put to fly on the Sabbath day to the dishonour of God and trouble of their spirits in prophaning the sacred season for the preservation of their bodies which was designed for the sweetening of their souls in Hearing Prayer and Praise amiddest the precious societies of Gospell Saints It cannot easily be imagined that Christ should be so carefull in securing his Sabbath had it been ceremonial Col. 2.16 17. at such time as all ceremonies were abolished by Apostolical Proclamation Object And yet it is imagined and the best is but imagined that the Disciples were onely warned of fleeing on the Sabbath by way of prevention of Jewish persecution Answ And can it be conceived rationally that Vespatians Armies and Titus Ensigns should strike no more terrour then that the Jews in stead of securing themselves should trifle away their time in persecuting the Christians Had their flight been on the Sabbath yet seeing they were not to carry any thing no not their clothes they could not be counted transgressours Moreover so superstitious were the Jews that they durst not fight for their life much less persecute others and therefore this could not be intended by our Saviour but his sole designe was to have his seventh day Sabbath sanctified by his Disciples And as our Redeemer thus generally and particularly owned this Sabbath by his holy word so he gloriously crowned it above all other dayes by his mighty works viz. such miracles as never man wrought Mat. 11 20 11 20 If then those Cities were most honoured and engaged where his mighty works were done upon the same account is that day to bee most highly esteemed which Christ crowned with his greatest wonders God forbid that Gospel Saints should side with envious Sadduces in reproaching our Saviour for putting forth his glory on that blessed day but rather with heighthened affections let that Sabbath be religiously celebrated wheron such divine vertue was shewed Neither doth our great exemplar cease here to honour his Sabbath but having owned it by his word and crowned it with his works his constant care both in life and death was to leave a lively president for his people His constant custome during life is visible to all that can read the fourth Chapter of Saint Lukes Gospel and for his cessation from his work of redemption the same day of the week and time of the day that the father ceased from his work of creation entring exactly into his rest on the Sabbath as God did this is such a misterious discovery and full confirmation of the seventh day Sabbath as for ever binds all believers by a double obligation to this sweet soul-refreshing duty of which more may be spoken in due time This may suffice abundantly for the confirmation of the seventh day Sabbath by our blessed Saviour The third thing promised 3 Approbation is his approbation of that holy spirit which was appointed by the Saviour of souls to be a constant guide to Gods people So that whatsoever this blessed spirit shall approve of we may safely receive as tried gold weighed in the ballance of the sanctuary and rest upon 〈◊〉 as infallible truth Three things will fully evince the holy spirits approbation of the seventh day Sabbath 1. Luk. 23. ult His high Encomium 2. His mighty operation 3. His constant appellation 1. His high applause given to the pious womens practise of resting according to the Commandement is a full proof of divine approbation For though they celebrated the Sabbath upon Christs crucifixion yet Saint Luke was not inspired to write his Gospel till after Christs ascension as is evident in his preface and confessed by our learned adversaties Luk. 1.2 3 4. Leigh Syst p. 822. That divers years after when all Levitical institutions lost their power of binding the whole Law and each principle thereof doth binde all under the Gospel If then such praise were given to the holy womens celebration that the spirit so long after records it to their honour That they rested the Sabbath day according to the Commandement let the conclusion of the parable be the obedient souls instruction Luk. 10.37 Go and do thou likewise set to the Sabbaths observation according to the Commandement if thou wouldst have like praise of Gods spirit Though this might satisfie a willing soul yet others see such a measure of self-denial required in this duty that either God must stoop to their arms in recording the celebration of the 7th day Sabbath after Christs ascension or else they will not obey Well the blessed spirit sweetly condiscends and by the most glorious manifestation and wonderful operation that ever visited the earth confirms the seventh day Sabbath For it was upon this blessed day that he gloriously descended upon the Apostles to the amazement of men Act. 2. for though Antichrist hath long deceived us and we have taken it upon trust that Pentecost was upon the first day of the Week which he hath long honoured with Whitson Ales Wakes and May games yet in plowing up the truth with Gods heifer we shall finde such treasures of long-unveiled misteries in this renowned day as can never sufficiently be admired And the first mistery that displayeth it self Ez. 13.6 waâ— 19.1 11. lieth in the institution of the Feast called Pentecost or the fiftieth day for as the fiftieth day after the first Passeover and wonderfull deliverance from the Egyptian â—urnace the spirit descended in fire upon Sinai to instruct the twelve Tribes of Israel even so the fiftieth day most exactly after Christ our Passeover was sacrificed for us and had wrought our mighty deliverance from that worse then Egyptian bondage Heb. 2.14 15. did the same eternal spirit descend in fire upon Sion to inspire the twelve Apostles of the Lamb. And surely this harmonious descent upon the fiftieth day both at Sinai and Sion Barthol de propr rerum p. 152. cannot but be soul-ravishing satisfaction to the religious Christian for the confirmation of his faith in the true Messiah As also this marvellous dispensation upon the seventh day Sabbath cannot but affect his heart with this royal rest which the spirit so eminently approves by his superlative presence And the clearing of this fiftieth day to be the seventh day Sabbath will open more divine misteries as so many coals from the Altar to
have considerable first the continued duty that is The celebration of the Sabbath 2. The persons exhorted to the duty and they are such as by entring into the spirituall rest through faith are the people of God 3. Here 's the ground and reason of the duty and this is twofold 1. Gods rest from Creation 2. Christs rest from Redemption First as to the remaining duty the celebrating of the Sabbath I need say little having already shewed that the seventh day Sabbath is one of those lively Oracles that Israel received from Sinai to give unto us And that our God hath especially commanded us to whom these Oracles are given to REMEMBER his seventh day Sabbath to sanctifie it and t is our mercy that his holy spirit doth here record what the translators were loath to reveale in english That there remaineth the keeping of the Sabbath to the people of God I know t is set downe in the margin of our Bibles the keeping of a Sabbath whence they would evade the seventh day Sabbath and set up a Sabbath of their own although the Dictionaries and Lexicons render it plainly the keeping of the Sabbath But let the people of God celebrate the seventh day Sabbath untill they can find the holy Spirit calling any other day a Sabbath and then let them change The second thing is the persons exhorted to this duty and they are believers entred into their spirituall rest and therefore t is most irrationall to affirm this remaining Sabbath to be nothing but a spirituall rest into which believers enter verse 3. and so become the people of God and as Gods people they are to celebrate the Sabbath There remaineth therefore the celebration of the Sabbath to those that are already the people of God And I hope such as are the people of God will remember to observe it as being under a double obligation I Gods institution and observation making himselfe our president of which I have already spoken 2. Christs cessation from his great works and entring thereupon into his rest and this is laid down as the Gospel reason why the Sabbath remaines to the people of God For he that is entred into his rest he also hath ceased from his works as God did from his owne works Some conceive That believers are here said to enter into rest but then it would be needless to excite them to enter in the verse following It is Christ only * Heb. 4.12 whose entrance into rest is here intended who ceased from his works as God did from his and therefore there remaineth che celebration of the Sabbath to the people of God Here then the mysterious payment of mans Ransome is matter of high admiration being the same day that man was made and that very day and time of the day whereon God finished the glorious work of creation and so ceasing from his labours our Saviour exactly entered into his rest that very day and time as God began his rest povidentially ordering his body to be taken down and laid to rest in his Sepulchre in the Close of the sixth day that no part of his Sabbath should be violated and thus ceasing from his works as God did and entering into his Rest exactly as God did it laies believers under a double engagement to sanctifie the seventh day Sabbath That all men should honour the Son even as they honour the Father i.e. As the Father engageth us to honour him in celebrating the sabbath because he rested on it from the works of Creation John 5.23 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even so the Son engageth us to sanctifie the same holy sabbath because he rested in it from the works of our redemption There remaineth therefore the keeping of the Sabbath to the people of God Mr Aspinwall and others would perswade us without one word from God that Christ entred into his rest upon the day of his Resurrection whereas he journeyed fifteen miles that very day which was no faire president for celebrating a Sabbath But that he entred into rest the true seventh day Sabbath when he had finished his great worke of Redemption the Scripture gives full evidence Our deare Redeemers soule was no sooner seperated from his body but his better part immediately entred into glory by his own resignation of it into Gods custody saying Father into thy hands I commend my Spirit And now the converted theife reaped his promised fruits To day shalt thou be with me in Paradise And soon after our Saviours soul had taken possession for us of glory his blessed body was laid to rest in the grave the quiet cell of a weary soul There the wicked cease from troubling and there the weary be at rest Job 17.3 There are some that deny Christs rest in the grave mistaking that text of Gods loosing The pains of death As if God had not then loosed the pains of death Luke 24 25 26. when Christ resigned his spirit into his protection and for his body that also was far from pains for having finished his work John 19.30 Heb. 1.14 Rev. 14.13 and by one offering for ever perfected them that are sanctified he enjoyed that rest from his labours which is the lot of those that dy in the Lord yea the Spirit speaketh expressly that in the grave his heart rejoiced his tongue was glad and his flesh did Rest in hope Act. 2.26 Whiles the Deity held Christs body and soul asunder like a man with a drawn sword in one hand and a Scabberd in the other which the third day he again put into his sheath Since then it is so fully manifest that Christ ceased from his works as God did from his own works and so entring into his rest exactly celebrated the seventh-day Sabbath quietly and out of the reach of desperate enemies his soul in glory his body in the grave we must conclude that there remaineth therefore the celebration of the Sabbath to the people of God And so according to our pretious Saviours example let us resolve through grace with the close of the sixt day to recall our better part and resign it to Gods service saying Return unto thy Rest O my soul Psa 116. for the Lord hath dealt bountifully with thee and likewise with the burial of Christs body burying all our earthly business in the grave of oblivion Let us at last begin to consecrate the true seventh day-Sal bath as a day of delights to the Lord and so obtain mercy for the Sabbath pollution of our daies of ignorance and Christ will not fail to pour oyl and wine into those wounds our souls have received amongst Thieves who have stollen and taught us to steal holy time from God And thus grace by weekly returns from Sabbath to Sabbath shall so strengthen our hearts that at last we shall arrive at our expected home our joyfull jubilee a Sabbath whose Sun shall never set 5 Rest eternal which is that true eternal rest
they will find less difficulty in observing the seventh Circuit of the Sun then in supplying the defects of their native soyl by plowing the Ocean for the fruit of the Vine Having thus by Sun-beams and Scripture streams rescued the certainty of the seventh day from the clouds of obscurity it will be time with all humility to enquire at the gate of Grace Whether this seventh day be the unaltered solemn season for holy service under the Gospel That there is a special season designed distrinct from common time is generally asserted and received by Scripture-Christians and one would think that the Levellers of dayes and duties should even be thunder-smitten with the Apostles alarm 2 Tim. 4.1 2. I charge thee therefore before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his Kingdome Preach the Word be instant IN SEASON OUT OF SEASON i. e. on the Sabbath day on the Week dayes in Gods time in mans time and this sense will be found the saving truth if we take that igitur in the Text for our direction to the fore-going Chapter I charge thee therefore i. e. since thou art so well instructed in the truths of the Old Testament the onely known Scriptures when thou wast a childe which are able to make thee wise through faith unto salvation 2 Tim. 3.14 therefore be instant in season out of season Now the onely moral season those scriptures in joyn us is the famous seventh-day Sabbath never changed till the little horn arose No wonder then the same spirit by another Apostle highly approves our fulfilling the royal Law accoring to the Scriptures Ja. 1.8 which as to the season of worship is none other in the royal Law then the seventh-day Sabbath and therefore we shall approve our selves noble Bereans indeed by searching the Scriptures whether this thing be so concluding that if the Scriptures bee able to furnish the man of God throughly to all good works 2 Tim. 3.17 then the seventh day Sabbath is that certain designed season which God will own as a good work in such as observe it Proud man presumes to make all seasons equal and alike but the good spirit promised by Christ to lead us into all truth puts undeniable difference between season and season And the Apostle which layes so great a charge upon Timothy to Preach in season out of season doth thus declare his own practise That he had been with the Saints At all seasons Acts 20.18 And he expounds his meaning first that he had preached publikely i. e. as in open places so in the solemn season designed by God for publike worship And from house to house Vers 20. i. e. improving all opportunities night and day Now that the seventh-day Sabbath was the special season for Gospel service namely prayer and preaching the Apostles practise yea his constant practise is pregnant proof as will be shewed in its proper place This is not left to the liberty of any creature to alter Acts 13. 16. 17. 18 though some who thereby justifie the abhominations of the little hom do assert but not for want of ignorance that 't is not that special seventh day that is enjoyned but A seventh day whereas we have not onely the Pattern in the Mount namely the precise time of Gods Rest to point out the Sabbath day but to end all cavils he points twice in the fourth Commandement to that very seventh on which he rested by the emphatical demonstrative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that 't is not a seventh but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seventh day and further requires that we should keep Is holy because he blessed IT and sanctified IT And therfore they had need make sure work of a very clear word for a change or repeal of that seventh day against the day of judgement for fear of being left speechless And as for such as suppose A seventh day or A seventh part of time is the morality of the fourth Commandement they will never help themselves by it for if it be a seventh day then it cannot be A sixth day or an eighth day or any other but simply A seventh day unless they will destroy their own morality and so for the other notion of a seventh part of time which they confess is purely moral if so then no other time but simply the seventh part must from week to week be devoted to Gods worship throughout all ages for whensoever the seventh part of time is altered the Morality must needs be destroyed But by such vain jangling it seems they had rather have any Sabbath or no Sabbath then the true sanctified Sabbath which God hath especially designed and whereon the choicest blessings may be in faith expected All other dayes were good wherein God wrought but the seventh day was and is peculiarly blessed wherein God rested And therefore Antichrist engageth earthly powers more especially to prophane the seventh as the chief Market day and rakes up all the filth he can finde to defile the Lords Sabbath and affright the Saints from following the Lord in observing it His grand odium wherewith Mr. Aspinwal hath polluted his Title page is That it was the Jews Sabbath like that scornfull reproach of Pilate cast upon Christ Joh. 18.35 who was indeed a Jew and Lord of the Sabbath in which sense Gospel-saints may very safely embrace this blessed Jews Sabbath who hath proclaimed himself as well Lord of his Sabbath as of his Supper and there 's safe shelter under the skirts of this Jew But in scripture dialect 't is Jehovah's Sabbath and no where term'd the Jews Sabbath that I know of but this I know that as it was instituted before there was any distinction either of Jew or Gentile so it remains in full force to the people of God for ever ever since that wall of partition was demolished Christian is the fourth Command for the Sabbath made odious because it was given to the Jews thou maist even cast off all the Commandements upon the same account Why the whole Law was given to the Jews the holy Scriptures was given to the Jews Ast 7.38 They received the lively Oracles to give unto us Observe Christian these lively Oracles are Gods moral Laws which by a lively voice he committed to them Rom. 8.2 and that not onely for themselves but to give unto us As they received them from God so they gave them unto us and therefore see thou keep them as they gave them and amongst the rest the express seventh-day Sabbath And beware of slighting it because given to the Jews Let but this scoff drive thee to disdain what was given to the Jews and so living and so dying thou shalt assuredly be damned For the Scriptures that are able through faith in Christ to make wise unto salvation were given to the Jews 2 Tim. 3 Our Lord Jesus himself was a Jew
secret hand of providence eminently appears in preserving the honourable memory of the seventh day Sabbath for whereas the Heathenish names of Weeks daies are still retained in the decrees of the highest Courts passed on the seventh day the Acts have the proper appellation Die Sabbati But 't is sad that such as so honour it with their Pen should prophane it so openly in their practise And though Satan should prevail with them to become my persecutors I cannot but in faithfulness remember them That as their Laws look for obedience till by the same power that enacted them they shall be repealed so it is most equal they should cease from prophanation of this royal Law of Jehovah till a repeal form the same power can be proved or that the blessed spirit hath any way altered or changed it How sad would a sentence of this import be when 't is too late to reform O thou Prince and Parliament Out of thy own acts I will judge thee who hast recorded the seventh day Die Sabbati and yet hast proclaimed thy chief Markets upon this my Sabbath You profess it in words but prophane it in works you honour it in your Laws but shame it in your lives Oh can it be hoped that a Josiah-like spirit should set upon reformation instead of persecution 2 Rin. 22 8 10 1â— ca. 23 instead of penalties to begin with Sabbath practise Is there no other way to confute Sabbath Keepers then by fine or imprisonments Must Prelatical principles appear after so many Engagements and solemn Protestations of liberty why yet here 's this remedy The will of the Lord be done And so I have done with my three first Proposals for the authority of this truth 1 The Father Institution 2 The Sons confirmation 3 The Spirits approbation And now proceed to the fourth namely 4. The Saints observation 4 Saints observation whereinto I have already made some entrance As first the precious womens practice after our Saviours sufferings when all ceremonies were abolished They rested the seventh day according to the Commandement And doubtless 't is a blessed thing to be found obedient to Gods Commandements 2. It hath been clearly and plainly shewed that even after our Lords highest exaltation the most glorious assembly of saints that ever the world saw was upon the seventh day Sabbath most exemplarily celebrated with prayer preaching baptizing incorporating communicating and all this eminently approved and sealed by the spirits miraculous and special grace in the conversion of thousands suâ—â— a day no Age ever produced Well may this day deserve the honour of a pattern in the Mount and to be exemplary to all posterity 3. The great wisdome of God eminently shines in concealing the practice of the Apostles deputed to serve the Circumcision Gal. 2.9 2 Tim. 1.11 since it must be acknowledged that if the Apostle of the Gentiles who was the great rejecter of ceremonies did constantly celebrate the seventh day Sabbath then much more those Apostles among the Jews whose forbearance was much even in ceremonials The Gospel then being the Epitome of things most necessary onely presents us with Pauls practice for our Christian pattern who expresly requires our conformity in these words Phil. 4.9 Those things which ye have both learned and received and heard and seen in me do and the God of peace shall be with you Here 's a general injunction which must be observed only with these limitations That Pauls practise be plain possible peaceable Evaugelical and unrepealed or else it binds not 1. It must be plain such as our Lord hath promised to his Lambs Joh. 16.25 2 Cor. 3.12 Col. 2.8 We must take heed of Philosophy and vain deceits of men who set up Ordinances by consequences and have some plain precept or president for our practice and such is the seventh day Sabbath There 's not a plainer precept in all the scripture not any thing more plain then Pauls practice herein and therefore to be observed by saints who desire the presence of the God of peace 2. It must be possible for some things Paul practised impossible for saints as mighty miracles travels c. But for the seventh day Sabbath though flesh and bloud think it a bondage to be detained a day from the Dunghil yet to the self denying Saint 't is a most pleasant season and his soul can seal to it as an easie yoke a light burthen a day exceeding a thousand therefore in this Paul is to be followed 3. His practise must be peaceable if we tread in his steps for Paul was but a man Acts 13.39 and sometimes a very angry man his precept may possibly exceed his practise herein If it be possible as much as in you lieth live peaceably with all men Rom. 12.18 and let the peace of God rule in your hearts Now the seventh day Sabbath is a day of rest and peace which sweetly calms the perplexed spirit so that thus far wee may freely follow Pauls practise 4. It must be Evangelical for we may not follow Paul in his compliance with the Jews in ceremonials no not to gain the Jews 1 Cor. 9.20 and therefore let Paul pass into the Temple to purifie himself with his Votaries this is no president for me But for the sacred seventh day Sabbath as it was instituted before any ceremonie was in the world for was confirmed Evangelically by the Son of God and by his holy Spirit and therefore in this Evangelical duty I shall attend Paul 5. It must be unrepealed if it oblige Saints for something Paul did which himself after repealed Gal. 5.1 2 3. as the Circumcision of Timothy which he solemnly declares to be utterly destructive to Christianity and therfore waving that let Christians conform to the Apostles practise of the seventh day Sabbath which is proved to be plain possible peaceable truly Evangelical and never in the least tittle repealed or any way altered And thus doing we shall follow Paul as Paul followed Christ 1 Cor. 11 1 2. For as it was undeniably Christs custome to celebâ—ate the seventh day Sabbath so it was Pauls mannet to observe the same day The words are the fame in the Greek both of Christs practise * Luk. 4.16 Acts 17.2 and Pauls the Penman is the same and all the difference in English is onely this Christs custome and Pauls manner Christ as his custome was went went into the Synagogue on the Sabbath day Luk. 4.16 And Paul as his manner was did the same thing Acts 17.2 Christ preached and Paul preached and where lies the difference between Christs obsetvation of the seventh day Sabbath and Pauls observation of the seventh day Sabbath It is made a great argument for the observation of the first day Act. 20.7 That Paul once preached on that day but it is as clearly declared Acts. 18.4 that Paul preached every Sabbath day onely the Translators have not dealt so clearly
for in Acts 20.7 they tell us that Paul preached on the first day but in Acts 18.4 they say Paul reasoned every Sabbath day and yet the Greek word is the very same in both places Neither was this Pauls single practise But the constant custome of all the Disciples that ever accompanied him we finde one companie with Paul Acts 13.13 14. who solemnly observed the Sabbath in holy duties Other associates he selects Acts 15.40 and these celebrate the Sabbath Acts 16.13 17. 17.1 2. Thus we may follow Paul and his companions from place to place and constantly find them observing the seventh day Sabbath And though he solemnly professed He had not shunned to declare the whole counsel of God Act. 20. yet this great slighter of ceremonies never gives the least hint of a change which undoubtedly he would have done had it been any way altered Nay he strictly requires all beleevers to follow his example as he followed Christs and certainly in the observation of the Sabbath he followed Christ as close as in any Ordinance whatsoever Object There are conceits that Paul onely took that opportunity to preach to the people Answ But 1. They speak without book and fancy is no fuel for a Christians faith 2. They render this Apostle of the Gentiles a constant dissembler 3. They may as warrantably lay this crrime to Christ that he did but take such opportunities and not in conscience of the Sabbath for it 's proved that Christs custome herein is the very same with Pauls Such as assert that Paul onely observed the Sabbath among the Jews and not among the Gentiles may be better informed Act. 18.4 13.42 where it is evident That when the Iews were gone out of the Synagogue the Gentiles besought that these words might be preached the next Sabbath Here the Apostle had the fairest opportunity that possibly could be desired in the Jews absence to instruct the Gentiles in a first day Sabbath if ever such a change had been intended for why should publick preaching be deferred till the next seventh day Sabbath especially to the Gentiles if the first day had been a Sabbath The Apostles silence at this time and occasion will not allow any rational conjecture of such an intention of a first day Sabbath But here it is objected Object That the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the week between or Sabbath between 1. I demand between what Answ The fairest conjecture is that the Gentiles might beseech Paul to preach the Sabbath between their desire and his departure and without some such supposition this translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will scarce be good sense 2. If we may rely on the schollarship of Arius Montanus who was a professed enemy to the seventh day Sabbath he will tell us 't is sequens Sabbatum the following Sabbath 3. However this is manifest Act. 13.44 that the next Sabbath day Paul did p each and either it was in answer to the request made or else if the Gentiles desired him to preach to them on some week day and yet the Apostle deferred it to the known Sabbath day this will much more abundantly testifie his special respect to the seventh day Sabbath So that beyond all contradiction the Apostle and the Christians with him did as constantly observe the seventh day Sabbath as Christ himself and if none other ground next to Gods command be given us why they did so but that we should be followers of Paul as he was of Christ we must either press after our pattern or resolve to rest in disobedience to so great a Commandement Me thinks ingenious saints should even read Christs confirmation of the seventh day Sabbath in the Apostles practice for undoubtedly such as Pauls constant custome was such was his Commission It was not onely in the Lords Suppet that Paul delivered the same to the Church by precept or president which he received of the Lord but his constancy was equal in observing the Lords Sabbath as the Lords Supper 1 Cor. 11.1 2. and in requiring the same Church in the same Chapter to follow him as he followed Christ in all things There is a heavenly haâ—mony between Christs commission and Pauls custome both in the observation of the Lords Supper and the Lords Sabbath And seeing it is so manifest that Paul and the saints with him did constantly observe the known seventh day Sabbath both amongst Jews and Gentiles and that the blessed spirit gives us none other reason of Pauls custome but that we should be followers of that blessed Apostle even as he also was of Christ set us not coin or invent reasons without book of the Apostles constant observation of the Sabbath to justifie our own prophaneness but bethink our selves what we shall answer in the day of judgement when it shall be set fairly before us that as it was Christs custome to observe the Sabbath even so it was Pauls custome with his companions punctually to tread in the same steps and since the Spirit of truth never gave other reason why the Apostle did so but that we should follow him as he followed Christ in this divine duty which is so plain possible peaceable evangelical unrepealed Ah Christian ask thy conscience if thou canst judge this a sufficient answer for thy weekly pollution of the seventh day Sabbath That thou badst thought Paul had onely practised it to please the sews when it will appear plainly that he did it purposely for a pattern to the Gentiles And that thou mayest be utterly silent and for ever left without excuse take notice if thy spirit be not too much prejudiced and thy heart hardened against this truth that one of the fairest patterns of the Apostles for Sabbath-keeping was set before these very Gentile Corinthians whom he so strictly enjoyns to follow him as he followed Christ For in their famous Citie it was that the blessed man abode and preached in the Sinagogue EVERY Sabbath day Acts 18.1 3 4. and perswaded the Jews and the Greeks If any should contend that I term that preaching here which is translated reasoning let them mind that the word is the very same which is rendred preaching Acts 20.7 Well to these Greeks he gives that pattern which he commands them to follow and truly Christian out best way will be to walk with them in the same narrow path to new Jerusalem especially seeing their Epistle is expresly directed to us 1 Cor. 1.2 with 11 1. as well as to them Under this fourth point of the Saints observation of the seventh day Sabbath next to the Apostles constant custome I shall offer the practise of the purest times as the best anâ—iquity affords And in the first place that blessed Clement whose name is written in * Phil. 4.3 the book of life and himself now in glory instructs us in that undoubted Epistle of his to the Corinthians How God hath ordered that oblations and other dutie of his
whereunto the Apostle presseth v. 11. Let us therefore labour to enter into that Rest Heb. 4.11 lest any man fall after Israels example of Disobedience And thus in opening the five-sold rest contained though promiscuously in the third and fourth to the Hebrews I hope it is convincingly manifested that the seventh day Sabbath by a double obligation remaines to the people of God And indeed it is impossible to change it without violation to the confessed morality of the commandement for whereas our adversaries assert a just seventh part of time yea and a seventh day as truly Moral they know the seventh day from the Creation was instituted in Paradise and the same day commanded from Mount Sinai and certain it is that if the Jewes had observed any other day they had destroyed the morality neither can the wisest Christian in the World contrive a change but he destroys the morality for let him change the Sabbath to the sixth day and that cannot be a seventh day or seventh part of time Let him translate it to the eighth day and then seven daies passe without any one Sabbath Let him keep the seventh day and the eighth or first day at his change of the sabbath and then he keeps two sabbaths within the circuit of seven daies So that do what he can the morality is subverted either he must deny the morality of a seventh day or seventh part of time or else he must stick to the good old seventh-day-Sabbath I would not smother any objection that might carry the least shew for any other Sabbath then this lively oracle of the Seventh day knowing therefore that some endeavours have been used by such my soul honours for the image of God upon them I shall weigh their apprehensions as they are declared and first from Mark 16.1 Object 1 Object Mark 16.1 1. T is supposed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie being dissolved and so it may be rendred when the Sabbath was dissolved Answ Answ T is strange that any tender conscience should take liberty from a strained participle to live in the weekly pollution of the Royall Sabbath but the word is fairly translated when the Sabbath was past or the sabbath being passed over or compleatly finished 2. It onely intends the passing over and compleat finishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that one individual sabbath there is not the least appearance of abolishing that lively oracle which enjoines the seventh day sabbath Behold the Wisdome of the spirit overturning this device while he secures what the Objectors strike at for it is not the Sabbath they contend against but the seventh day now if they will strain at the word let them stick to the word which mentions not the seventh day at all but the sabbath St. Mark doth not say the seventh day was finished but when the sabbath was ended so that they cannot hence reject the seventh day and retain the sabbath 4. The scope of the Evangelist is to hold forth the passing over of that rest which prevented the womens applications of their spices Luke 23. ult and that was the sabbathday or the duty not one syllable expressed of the time or seventh day and though I am aboundantly satisfyed that the sabbath and the seventh day are unseparable never to be divided yet the objectors can distinguish as clearly as my self between the seventh day which is the time and the sabbath which is the duty so that if they 'l dissolve any thing from a squeezed participle it must not be the seventh day which lies unmentioned but the sabbath duty which is expressed And doubtless many great professors had rather cashier the sabbath duty morality of the fourth commandement yea and the morality of all the commandements as no way concerning Christians then set to the celebration of the seventh daie The Lord pity them whiles I return to another precious to the Lord and faithfull amongst the Saints who yet objecteth Object that Saint Matthews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie the ultimate end of the sabbath Math. 18.1 never to be celebrated more amongst Christians 1 Answ This may receive the same answer with the former for if it destroy any thing it must be the duty which is expresly in the word sabbaths and not the day and time of the rest which is not mentioned If persons will strain at expressions they must keep to these expressions This adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not primarily or properly signifie the end but the genuine signification of it is vespere the evening and to it should be rendred viz. the evening of the Sabbaths Let the scriptures be consulted where this advâ—â—b is used which is but twice that I can find in the new testament Mark 11.19 and 13.25 in both which places it signifies the evening for the sence would be mar'd to render it other wise and so here the evening of the Sabbaths termed Sabbath in the plural as being not onely the seventh day sabbath but the Jews passover sabbath as is evident well I hope it is not possible for Satan to delude tender consciences long with such sory slights Luke 23. with John 19.24.31 as to neglect a royal statute of Jehovah upon such slender terms But since the seventh day sabbath is undoubtedly one of those lively oracles which Israel received from Sina to give unto us O Christians embrace it love it lay it in your bosomes it in vites and will conduct you weekly into the Princes presence where it will open unto you all the rest of those lively oracles and divine mysteries that are coupled with it while such as slight and reject this heavenly law and still assert a chang without book shall run themselves upon many dangerous rocks and sands which tender hearts should tremble at As first they must affront the holy spirit who was most punctual in sundry scriptures for the solemn repeal and abrogation of circumcision and all those typical Sabbaths which were against us and contrary to us shaddowing good things to come with the visible burial of the whole body of the ceremonial law and yet this blessed spirit purposely appointed to lead us into all truth was so far from repealing the seventh day Sabbath that he constantly calls that and none other the Sabbath day that is the Lords holy rest-day and pours down his graces in most abundant measure that day So that if the sabbath day be altered Gods holy spirit cannot escape an affront for concealing the change from us Certainly there is need of a clear word for the change or repeal of such a royall Law and lively oracle Next to their traducing of Gods spirit Acts 20. The sabbath changers must needs bring a high charge against the Apostle for calling God to record that he had not shunned to declare all the counsel of God and yet never opened his mouth about the change of the royal seventh day sabbath He manifestly
until some other day of Gods determining shall be produced but since that will never be done I shall proceed to the third point 3 The Authority Gods precept seconded by his own practife gives such full honour to the Sabbath that I hear of none save Atheists Papists Prelates Ranters Quakers and some Notionists that gainsay it 4 Perpetuity Neither was this ancient Law instituted for a year or an age but perpetuated to all posterity as is sully acknowledged Synod confess p. 38. 5 The sanctification This royal Sabbath is no base or beggarly rudiment as some tremble not to reproach it but an honourable perfect Law of liberty Thes sab p. 49 worthy to be imbraced by all the heavenly race of true believers 6 The Rule Not as a Covenant accompanied with thunder denouncing curses for the least disobedience but as a holy just religious Rule breathed by the still and soft voice of the Gospel 7 The Persons To persons principled in Church order Isa 8.13 the Antitype of Gods Ark in whose renewed hearts by vertue of the new Covenant all Gods Laws are fairly registred which are by others slighted Hos 8.12 8 The Vse and End And all for these two great Ends 1. To honour God 2. To enjoy him for ever which is the peculiar prerogative of such as obtaâ—u victory over the Beasts Mark The changer of Times and Laws And thus each tittle of my tenent being attested in so many words by such as are esteemed Orthodox I hope it may freely appear without prejudice The seventh-day Sabbath is a perpetual royal Rule for the righteous established by precept and president to Gods praise and Saints priviledge First Of the Rest The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shabbat signifieth a cessation from common work Gen. 2. and where it is first found it is Gods rest and the day for ever separated and consecrated or the honour of the most High in memorial of his most glorious works of Creation the benefit whereof is extended even unto us and morally engageth us to the Religious Observation of it which can never be truly sanctified until all false Rests be removed such as National custome humane tradition shadie speculation all which are but vain worship Matth. 15.9 and as for natural or civil relations carnal encumbrances with those sensual pleasures which steal away the soul from Gods Sabbath they are all but Aegyptian reeds and therefore let the Prophets alarm rouze up the self-denying Disciple from every deceit Mic. 2.10 Arise ye and depart for this is not your rest because it is polluted it shall destroy you with a sore destruction And so taking up the Cross of Christ with Spouse-like affections enquire as for the place so for the Time of rest Tell me O thou whom my soul loveth Caut. 1.7 where thou feedest where thou makest thy flocke to rest at Noon Observe the Spouse of Christ enquires not onely where but when not onely for his flocks resting place which is his bosome but also for the Time Isa 40.11 the rest at Noon Christ hath his Gospel seasons to sit in State Meridian heighths like the Sun in his circuit weekly returns to beam forth his grace to his beloved 2 Tim. 4.1 2. which the Spirit terms IN SEASON I have heard of a silly shift to shuffle off Gods Sabbath in making Christ the bolster of disobedience unscripturally asserting that Christ is the Sabbath thus confounding resting place with resting time But as for this Time of rest placed in the middest of the Royal Law it is truly Moral and so termed as Baptism and the Lords Supper are termed Sacraments in distinction from inferiour Ordinances though neither of the terms Moâ—al or Sacrament be found in Scripture The word Moralis signifieth belonging to manners and therefore the ten Commandements are fitly termed Moral as being indeed an exact rule of good manners informing us how to demean our selves towards God and men and it is in all things equal holy just and good yea and every way sutable to pure Nature and Grace and though the Bishop * White see not a sutableness in the Sabbath to pure Adam yet those who are better learned can see it sutable to the glorious Creator who in observing it made himself a pattern to his Creature and surely nothing can be more lovely and delightful to a person principled then to follow his gracious God in a president so pleasant Indeed Natures light as now 't is blurred and clouded is not capable of judging in the things of God every man is naturally Popish framing Idea's of the Deity 1 Cor. 2.14 setting up images or imaginations 't is therefore most absurd to try the morality of the Second or of the Fourth Commandement at corrupt natures Tribunal But this threefold mystery may possibly add strength to the Sabbath Morality if it be observed 1. That innocent Adam had all the ten Commandements written in his heart whiles his heart was flesh Rom. 2. 2. When his heart was condensed into stone and thereby the Moral Law was defaced Gal. 3.19 God condiscends for prevention of sin to write all the very same Lawes in Tables of stone 3. And when Gospel grace appears in new Covenant clemency transforming our hearts again from stone to flesh Heb. 8.10 11. 2 Cor. 3.3 Eze. 11.18 19 20. the very Laws written in Tables of stone are once more registred in the fair Tables of renewed hearts and that for this end that we should walk in his statutes and keep his ordinances and do them He that sees not through this three-fold mystery depths of wisedome with unsearchable riches of mercy may well suspect an unchanged stony heart whiles the renewed soul beholds the revived glory of Gods seventh-seventh-day Sabbath as a Moral duty sutable to Adam in his pure nature and good for Saints in the present state of grace freely concurring with this conclusion touching the morality of a Law That a moral Law is not meerly good because commanded but it is therfore commanded because it is good and such is the nature of the seventh day whereon God rested purely good and therefore commanded though depraved Nature cannot discern it As the nature of a moral Law doth thus confirm Gods Sabbath and none other So the title of the moral Law involves and secures this blessed day amongst the ten precepts termed in Hebrew Exod. 34.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English it hath borrowed the title of Decalogue or the Law of ten words or Commandements all of equal honour and dignity though Satans delusions have prevailed with licentious spirits to slight and censure one of these ten Moral commands as ceremonial and from hence to ascend even to Blasphemy in reckoning this Moral precept amongst beggarly Elements and so charging the glorious God with the observation of a base Ceremony since nothing is more certain then that the Highest himself
were wrought so it will be sad for such as will persist in slighting the holy Sabbath which he hath so eminently arown'd with his wonders After labour hath bin spent in vain to fasten some defamation on the Lord of the Sabbath the next invention is to fal upon his servants And first they seek some shelter for Sabbathâ— breaking from the Apostles words One Man esteemeth one day above another Rom. 14.5 Another osteemeth every day alike The Apostle doth not here expose Gods moral Sabbath to our censure or to be esteemed or disesteemed as we please for he had before firmly established the moral Law * Rom. 3 31. and cannot be thought to destroy what he hath setled in the same Epistle onely in meats and dayes ceremonial he leaves weaklings to liberty for since Christ hath took down the wall of partition The persons places meats and days which did support it are all level'd but the seventh day Sabbath was instituted long before that partition wall was raised So that 't is not in our liberty to esteem it as we please for God himself hath made it holy and so esteems it whether we do or no. 'T is God that from the Worlds foundation placed holiness in this day and what God hath sanctified let not us presume any longer to make common Another argument is drawn from Gal. 4.10 Ye observe Days and Months and Times and Years Answ He cannot here condemn the observing of all days since Fasting and Feasting days are approved by Christ and his Church onely weak and beggarly seasons are condemned If any dare be so bold to reproach the seventheday-Sabbath instituted and observed by God himself as a weak and beggerly element at his peril be it 'T is a royal Law and will be the joy of a royal people The third argument aspersing the Apostles is raised from Col. 2.16 17. Let no man therefore judge you in meat or in drink or in respect of part of a Feast * So the Greek or of the New Moon or of the Sabbaths which are a shadow of things to come but the body is of Christ 1. Here at first sight 't is evident that onely such Sabbaths are ceased as were a shadow of good things to come But the seventh day was never such a Sabbath a sign indeed of good things past and present as is already shewed but never termed a shadow of things to come 2. The blessed Spirit by two other terms declares clearly what Sabbaths are ceased 1. Col. 2.14 such as were against us 2. contrary to us and such were those annual Sabbaths requiring great labour and travel in comming three times a year from all parts to Jerusalem far from the sweet Rest which the fourth Commandemnent enjoyns upon the seventh day Sabbath which never was in the least against us or any way contrary to â—s and therefore not here intended though he Prelates by perverting the Text would â—volve it for unto the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which onely signifieth Sabbaths they have deceitfully added dayes to the Text as though there were no other Sabbaths but Sabbath days whereas the seventh year was a Sabbath and the seventh seventh the great ceremonial Sabbath or Jubile And whereas by this bold and absurd addition some would cast off the seventh day as ceremonial who yet plead strongly for the morality of the Sabbath it is very considerable that this Text toucheth not the Day at all but the Duty that is the Sabbath which even many enemies of the seventh day confess to be moral Evident it is that as the seventh day points out the time of worship so the Sabbath denptes the worship it self and the Apostle mentions not the day or time as a shadow but the Sabbaths and so if any thing in the fourth Commandement were a shadow of Christ it must be onely the Rest which is the duty and not the Time which is the seventh day As warrantably may they reject the moral Law upon that expression of the Law being changed Heb. 7.12 as the seventh day upon this word of Sabbaths being ashadow We may as well distinguish of Sabbaths in this place as Laws in that Mr. Aspinwal pretends to reform the Bishops abuse of this Col. 2. and translates it rightly Sabbaths but renders those words a Feast which he knows is onely part of a Feast and from hence takes liberty p. 4. to descant upon Feasts contrary to the word Well after all attempts the 7th day Sabbath remains a glorious lively Oracle to Christians it is no bâ—se ceremony or beggarly rudiment for God himself observed it and with his own voice with great Majesty enjoyned and recorded it a mongst the rest of his royal perpetual precepts it requireth no toil nor trouble like the ceremonial Sabbaths but lovingly releaseth man from his labours It is no way against us or contrary to us unless we be against God and contrary to those heavenly spirits who prefer one day in Gods Courts before a thousand in that dunghil drudgery wherein earthy carnal base-born muck worms delight to be toiling and moiling in this bewitching world It mounts the Dove-like Spouse from earth to heaven where she obtains a tast of her eternal glory dwelling this day in her Beloveds bosome sweetly reposing her weather-beaten Vessel in this shining season of noon-tide Rest in the very arms of Christ Caut. 1.7 These are undeniably the sweet enjoyments and soul-ravishing delights which this Royal Sabbath of Iehovah opens to the sincere obedient soul and therefore onely to be slighted by such as observing lying vanities forsake their own mercies When restless spirits find their fancies frustrate and that they have onely wearied themselves with these inventions 1. To expel the glorious Sabbath out of Paradise 2. To imprison it in Palestina 3. To defame our Saviour as a Sabbath-breaker 4. To asperse the Apostles as Sabbath-slighters And finding the Sabbaths lustre breaking through these foggy inveations 5. Satan the Prince of darkness transforming himself into an Angel of Light furnisheth them with the last invention under the most specious pretence of a spiritual Sabbath to live in the weekly pollution of that blessed day which the Father of Spirits hath appointed for the inlet of all spiritual sweets into the soul And the poor deceived Notionists 2 Cor. 11.2 3. Gen. 3.5 forgetting how the serpent beguil'd Eve through his subtilty under the very same bait of disobedience to Gods Commands promising most gâ—orious spiritual enjoyments are so transported with the glistering Alchymie of his sublime aiery notions that away goes all the tryed Gold of the Law and the Testimony and now no duties will down with these lawless Libertines but all their devorion lies buried in the abysse of pretended spiritual prayer spiritual singing spiritual fasting spiritual feasting spiritual baptism spiritual supper spiritual sabbath leaving all literal obedience as too low for their bewitched fancies as if Christ and primitive Christians
see them no more and to give them an example to which he binds the Saints so that his deferring breaking of bread 1 Phil. 4.9 till after mid-night when the first day was more then finished shews plainly that this was no duty proper to the first day or in the least pointing it out for a Sabbath 4. 'T is strange that once mention of Preaching on the first day should be so stood upon when Paul's constant custome of preaching and praying upon the seventh day Sabbath with his company both amongst Jewes Acts 16.13.16 18.4 and Geneiles is not only slighted but opposed as no proofe of the Sabbath O how indulgent are poore creatures to brats of their own breeding A second Scripture is produced as though it favoured the change of the Sabbath because the Apostle gave order to some Churches for laying aside reliefe 1 Cor. 16.1.2 for the present necessities of the Saints in Judea upon the first day of the week But first Let it be considered that if this had been a Sabbath dayes duty the Apostle would not have omitted it either present or absent whereas he plainly declares his dislike of gathering at his coming and desires it may be then in a readinesse 2. The direction he gives for this collection shews evidently he intends no Sabhath dayes work for there is not the least hint of any assembly though custom hath prevailed so far with most I have met with that they frequently urge the Text thus Vpon the first day of the weeke when ye come together c. Though there 's no such word as coming together But let every one of you lay by * himselfe in store He doth not enjoyn them to a Church meeting nor to lay it before the Deacons as doubtlesse he would had there bin a Church meeting that day Let every one of you lay by himself in store That is at his own house in the poores box which truly every tender Christian should have alwaies with some stock by him for charitable uses 1 Tim. 6.17 Tit. 3.14 3. The Survey the Apostle exhorts every man to take of his owne estate that he may give thereafter doth notably overthrow the conceit of a first day Sabbath for he orders every man to lay something by himselfe in store As God hath prospered him that is according as his yearly revenue increaseth or his weekly trade proves more or lesse gainfull Now if the first day had been a Sabbath surely Col. 3.1 2. the Apostle knowing the pronenesse of our nature to mind earthly things from which he rouseth Saints would not have put upon them the consideration of their outward estates But Why should he have this done on the first day Answ It hath been clearly shewed that Pauls constant practice was to preach on the seventh day Sabbath and that it was the exact examplar Act. 18. he set before this Church of Corinth in particular they being the fruit of his Sabbath exercises who were enjoyned to follow him as he followed Christ So that if we can believe they walked in Pauls constant Practice in keeping the true Sabbath we may easily judge that Pauls Epistle was read in the Church at their solemne assembly on the Sabbath day and we may not doubt that the Teachers would stir up the people to liberallity upon the Apostles order and the rather seeing he closed his Epistle with it that it might sit close and warm upon their hearts and for as much as they were not like to be so well stored at present upon the Sabbath he would have it to be their first worke the very next day whilest the sweet sence of the Epistle and heavenly relish of Gospel Sermons and other Ordinances which they enjoyed the day before were yet fresh and divinely pleasant upon their spirits and before they lanched into the worlds weekly imployments which puts too great a damp upon our best purposes he would especially make choice of the first day of the Week and have them make it their first businesse next to the consideration of their abilities how God had prospered them in worldly goods to present unto God in secret by themselves the first fruits of their increase for the refreshing of Christs bowels and as anearnest of their duties towards him unto whom they owed all Thus with very good reason did the Apostle make choice of the first day for this duty But to assert the first day to be a Sabbath because the Apostle ordered every man by himselfe to lay up something for the poore Saints there being not the least mention of a Church-meeting that day and yet I say to assert that day for a Sabbath is altogether irrationall and utterly unscriptuâ—all The third Scripture abused about the supposed change of the Sabbath only speaks thus much That John was in the spirit on the Lords day but that this was any individuall day is uncertain Rev. 10. or if it were he sayes not what day it was and therefore we must enquire in some other Scriptures seeing they are able to furnish us throughly to every good worke and if the first day 2 Tim 3.17 shall any where in Scripture appeare to be called the Lords day let it weare the Garland as a day devoted to the Lord or designed by the Lord to be kept holy which yet I hope may be done without rejecting or prophaning the seventh day Sahbath But if the Scripture may be our guide it will inform us but of two dayes honoured as the Lords dayes And the first is the antient sanctified seventh day Sabbath royally dignified with that title of the Sabbath of THE LORD OUR GOD Isa 57.5 which is owned by the father for his holy honourable day and by the Son is expresly declared to he his Sabbath Mar. 2. ult The Son of man is Lord of the Sabbath and no other day declares he to be his throughout the Gospel So that the seventh day Sabbath and only that as an individuall and single day is honoured with this high title of the Lords day and therefore if John intends any single day 't is most like it was the Sabbath of the Lord that here he calls the Lords day But I rather think he spake of that other Lords day owned in Scripture as the Lords judgment day Mal. 14. Luke 17. Phil. 1.16.10 and this the Lord himselfe calls his day and this day was most clearly shewed unto John in many glorious visions and in the Spirit he was in this day for so runs the Greeke I was in the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IN the Lords day But grant the first day should be here intended and called the Lords day yet how dare any avouch it to be the Sabbath day since we have not the least hint in Scripture to warrant it much lesse to reject the true Sabbath and set up the first day not only as the Lords day for Christians to rejoyce and to
give unto us or else we must become followers of God as dear children in sanctifying this lively Oracle of his seventh day Sabbath This divine truth of the Sabbaths perpetuity is in words confessed by our English assembly who doe not only acknowledge that the Law in generall doth for ever binde Christians Confes Pag. 33 and that Christ did not ANY WAY dissolve it but much more strengthen this obligation in the Gospell But in particular they confesse that God by a positive morall and perpetuall commandement doth bind all men in all ages to that particular seventh day which himselfe hath appointed Idem Pag. 39. And whereas they say this is changed in the Gospell from that seventh day to the first day of the week I shall with the candle of Gods word search their grounds which will be found too shallow to satisfie an awakened conscience for if Christ doth perpetually bind his Saints to exact intire personall obedience to his lively Oracles then surely no power is able to absolve his people from that obedience And if it be as they say that Christ did not any way dissolve but much strengthen this obligation in the Gospell then it is impossible to prove any kind of alteration yet Further If God by a positive morall and perpetuall commandement doth binde all men in all ages to such a particular seventh day as himselfe appointed then either they must prove that God hath made his morall Law mutable by appointing some other day or else the seventh day Sabbath must be restored to its primitive glory Their first ground for change of the Sahbath to the first day is raised from Christs resurrection and apparition to his Disciples But the very great difference between the fathers example at the worlds creation and the Sons action at his resurrection will soone discover the vanity of this argument For upon the Creation of the world God did solemnly sanctisie the seventh day for his Sabbath and rested on it giving as an example for the ground of our obedience but upon the resurrection there 's not the least syllable of a change institution sanctification or celebration yea so farre was Christ from resting upon his resurrection day that be travelled 15 Miles upon this supposed New-Sabbath and this not to any Church-meeting but from Jerusalem the place where most of his Disciples were purposely joyning with the two Disciples that were journeing on foot 7 miles and a halfe into the Countrey Luke 24.13.15 Mar. 16.13 Why Christians awake in the name of the Lord and polute your soules no longer with weekly prophanation upon such a salf supposition of a change at Christs resurrection you see your Creator sanctified his seventh day Sabbath and solemnly rested upon it but for the resutrection day you have not one word of a command to keep it as a sabbath and for an example you have indeed a lively one in your Saviours refusing to appeare all that day to his Disciples at Jerusalem and travelling with two upon their private occasions not giving them the least admonition about Sabbath observation which undoubtedly he would have done as freely as in other things had he intended that day for his new Sabbath Now I beseech you consider whether this be likely that Christ who was saithfull in all his house should intend the first day for his Sabbath and yet never leave one word of institution nor any other pattern but journeying 15 miles And whereas 't is gloried that our Lord appeared severall first dayes to his Disciples as they were assembled I believe upon diligent search it will be found but a vainflourish and that he never appeared to any assembly no not any one first day For it is most certaine that the day upon the Scripture account begins with the evening And now let us observe that upon the first day Luke 24.29 30. he arose we find him at the Village 7 Miles from Jerusalem when it was towards evening and the day far spent Luk. 24.29 30. after which he supped with the two which tooke up some time then they returned that 7 miles and a halfe to Jerusalem on foot So that if the day were far spent before they entred the Village it must doubtlesse be quite spent before they could provide and eate their suppers and returne 7 miles and a halfe And so before Christ appeared to the eleven Luk. 24.22 John 20.19 the first day must needs be done and whereas 't is said he appeared the first day at evening yet you must know that the first day was then as fully ended as it is plaine the sabbath * Mar. 1.32 was ended at evening when the Sun did set and the people brought their sick to be healed which they were forbidden to doe on the Sabbath day As for Christs second appearing to the assembled Disciples John 20.26 it 's expresly said it was after eight dayes and therefore could not be on the first day of the Week And for his third apparition John 21. surely they will not say 't was on the first day seeing they were at their trade But indeed the Lord was seene of some Acts 1.2.3 or other of them fourty dayes never being idle all the time 1 Cor. 15.6 so that his apparations prove not any thing as to a change of the Sabbath There is a conceit that the cause of the Disciples assembling on the first day was to celebrate the new Sabbath in honour of Christs resurrection when as they were so far from believing Christ was risen that the womens tydings there of Luk. 24.11 Mar. 16.13 seemed to them as idle tales Yea the first day was finished before they beleeved so that they could not in faith doe any such thing But here 't is evident how sadly they are put to it that must say something for their first day Sabbath and yet can say no better For although they would make some shew of Scripture yet all amounts to a bare endeavour to draw some support for an unwarantable Sabbath from any Text that doth but mention the first day of the Week Act. 20.7 As first from the Disciples occasionall meeting to breake bread upon Paul's departing by Sea they suppose this may make something for a first day Sabbath and truly they may as groundly plead for an every day Sabbath Act. 2.26 since it is as clear that the Saints assembled and brake bread every day 2. We find the Saints at Troas no sooner assembled but many lights are seen in their upper chamber So that 't is not probable they met till towards evening which is no good example for celebrating a Sabbath 3. If breaking of bread had been a service designed for the honour of the first day the Apostle who so much pressed to Church-order 1 Cor. 11. ulâ— and particularly in this Ordinance would not have deferred breaking of bread till the second day especially now that he was to