serve God with all our Hearts and with all our Minds let all men stand in awe and fear to prophane his Holy day Nen. 13.17 18. Ezek. 20.13 Isa 56.2 6 7. lest they bring the Wrath of the Lord upon us as it fell on Judah and Israel for that Transgression of the Law And let us labour more in Love and Respect to his Commandments for the Blessing intailed on the due observers of it for it s said Blessed is the Man that doeth this and the Son of Man that layeth hold on it that keepeth the Sabbath from polluting it Also the Sons of the Stranger that join themselves to the Lord to Serve him and to Love the Name of the Lord to be his Servants every one that keepeth the Sabbath from polluting it and taketh hold of my Covenant Even them will I bring to my Holy Mountain and make them joyful in my House of Prayer And if thou turn away thy Foot from the Sabbath 〈◊〉 â—8 1 from doing thy Pleasure on my Holy day and call the Sabbath a delight the Holy of the Lord honourable and shalt Honour him not doing thine own ways nor finding thine own Pleasure nor speaking thine own Words Then shalt thou delight thy self in the Lord and I will cause thee to ride upon the High Places of the Earth and feed thee with the Heritage of Jacob thy Father for the Mouth of the Lord hath spoken it And he will surely fulfil his Promises Heb. 4. â— Rom. 8 1â— to 2â— and in his Time will give his chosen the great Rest that remaineth for them which is typed forth by the Legal and Gospel seventh-days Sabbaths When the whole Creation that groaneth and travelleth in Pain shall be delivered from the Bondage of Corruption into the Glorious Liberty of the Children of God When the whole Earth shall be at Rost and Quiet Isa 14.7 and shall break forth into Singing for the Meek shall inherit the Earth and shall delight themselves in the abundance of Peace O house of Israel Psal 37 1â— Isa 2.5 Heb. 4.1 Cha 3.18 1 Ephâ—l 4.1 Isa 3.14 come ye and let us walk in the Light of the Lord And fear least a Promise being lest us of entring into his Rest any of us should seem to come short of it through â—â—helief And let us labour to walk more worthy of the Vocation wherewith we are called That so when the Sinners in Sum shall be asraid seat fulness shall surprize the Hypocrite And Mens Hearts shall fail them for fear and for looking after those Thiâ—gs which are coming upon the Earth 〈…〉 Mâ—th 2◠〈◊〉 we may enter into the Chambers of God and shat the Door about us until the Indignation be over-past and be accounted worthy to escape all those things and to enter into the Joy of our Lord. FINIS ADVERTISEMENT There is now Printed a Book Intituled A Treatise of the Holy Tria unity in two Parts The First 〈◊〉 the Deity of 〈◊〉 Châ—â—st and â—â—e Holy Spirit in the Vnity of â—â—sence with God the 〈…〉 The See 〈◊〉 Defence of the 〈◊〉 answereth the â—â—â—efest Objections made against this Doctriâ—â— By I. M. Chap. I. THe Case is brielly stated Chap. II. Sheweth that there is but one God the Câ—â—â— for and Former of all things Chap. III. Afferteth a Plurality of Divine Subsâ—â—â—ences Chap. IV. Of the Father Chap. V. Proveth the Deity of our Lord Jesus Christ 1. By his Names 2. That God in the Old Testament in divers Places is Christ in the New 3. By seven particular Texts of Holy Scriptures 4. That Christ pre-existed his Incarnation in his Divine Nature and is no Angel incarnate but is Coeternal with the Father 5. His Deity is proved by his Works And 6. By Divine Worship given to him Chap. VI. Proveth the Deity of the Holy Ghost 1. That he is a Divine Person 2. His Deity is asserted from several Texts of Scripture 3. By his Works 4. By Divine Worship given to him Chap. VII Proveth the Unity of the Holy Trinity Chap. VIII Containeth some Explications of the Holy Trinunity 1. Of the Essential Being of God 2. Oâ— the Divine Persons the Father the Son and the Holy Spirit 3. Of the Distinctions of the Divine Nature and the Persons and some Shadows by way of Comparison of the incomparable and inconceivable Being of God and of the Union of Christ's two Natures PART II. Chap. I. Answereth Objections against the Scriptural Proofs of Christ's Deity Chap. II. Answers to Objections drawn from several Texts of Scriptures Chap. III. Answers to several Arguments against the Deity of Christ Chap. IV. Answers to several Objections against the Scriptures that prove the Deity of the Holy Ghost Chap. V. Answers to some Objections drawn from divers Scriptures to disprove the Deity of the Holy Spirit Chap. VI. Answers to some Scriptures from whence our Adversaries assert that the Father only is the true God With a general Answer and Conclusion Price bound one â—â—â—ling
A TRACT ON THE Sabbath-Day Wherein the keeping of the First-day of the Week a Sabbath is justified BY A Divine COMMAND AND A Double EXAMPLE CONTAINED In the Old and New TESTAMENT With Answers to the Chiefest Objections made by the Jewish seventh-day Sabbatharians and others By ISAAC MARLOW London Printed by J. A. and are to be Sold by H. Barnard at the Bible in the Poultrey and by Hannah Smith at the Bible in Aldersgate-street 1693 4. THE Authors EPISTLE Christian Reader WHEN first my Thoughts were exercised in drawing up some Reasons to justifie our keeping the first day of the Week a Sabbath they were only designed for Private Use and to serve a particular Occasion that called for them But since the Providence of God has lead my Meditations farther into this Subject from other Considerations and by means of a Book lately Published by Mr. Tho. Bampfield for pressing the seventh day or Saturday Sabbath as the Duty of all Christians to keep Holy in Obedience to Gods command I have Thought it needful to present this Treatise for the eâ—â—ablishing of those that are unsettled in their Minds about it and for their Advantage who through the tolderness of their Consciences are exposed to divers difficulties because they cannot see that Liberty to be lawful which others take in making the Jewish Sabbath a working day To help therefore those sincere Christians tho but few in number that are intangled with this Yoak of Bondage I have considered diver Authors on their seventh-day Sabbath as besides the two Books of Mr. Edw. Stennets Mr. H. Soursby and Mr. M. Smiths Mr. VVill. Sellers Mr. Theophilus Brabourn and the aforesaid Mr. Tho. Bampfields two late Treatises which tho I have not directed the following Discourse in Answer to any one of them except in some particulars yet the Ingenious Reader may find I have taken Notice of the Chiefest Grounds and Arguments for their Sabbath contained in them all And if the Lord will graciously bless my well-meant endeavours for their right Information and hereby remove that bar between them and others or if any Benefit shall be received from this Improvement of my Talent I desire He may have the Praise to whom alone it is due However thô we or others may differ in some particulars thrô the various Sence we have of the Mind of God revealed in his Word yet as through the Grace of Christ we abhorr that which is Evil and cleave to that which is good with a Holy Detesta â—n of all apparent Transgressions of the Law consistent with Love and Pity to mens Persons and as we are Children of one Father and Co-heirs of Eternal Life through Faith in Christ that worketh by Love we ought to be united in kind Affections to one another And were our differences managed more in Brotherly Charity and by the gracious Conduct of the Holy Spirit controversial Discourses would be more acceptable the Reputation of Religion and our mutual Peace and Love would be better preserved which as I speak this more in general than desighing any particular Reflection on my aforesaid Brethren so I desire always my self to watch and labour to abound in this Grace of Love which is the Bond of Perfection To Conclude I have in the following Tract not only made the best Improvement I can of several things that others have wrote before me but as the Lord hath inlightned my Understanding I have added such Matters which I believe may be useful to clear the Case in hand hoping he will graciously Bless my Labour to your Advantage I. M. THE CONTENTS Sect. I. OF the use of the Word Moral Page 1. Sect. II. Of Gods revealing the first Sabbath to Adam Gen. 2. 2 3. which was then sanctified for Man before Israel observed their seuenth-day Sabbath in the Wilderness and was no Anticipation of the Order of Moses History Page 3. Sect. III. Treateth of the Law 1. Shewing wherein the House of Israel were more concerned in Sinai's Covenant than other Nations Page 5. 2. That the Israelites were not absolutely tyed to stand or fall Eternally by that Covenant without relief in Christ for the Elect Page 6. 3. Of the Ten Commandments and of their binding quality to the Gentiles Page 7. Sect. IV. Cleareth a Proposition 1. Shewing that the Gentiles were not absolutely required to keep the whole Ceremonial Law Page 9. 2. That there is Reason to believe the Gentiles before the Law had some Divine Revelation of the Will of God how they should worship him and that they were required to Sacrifice slain Beasts Page 10 11 12. Sect. V. In four Paragraphs proveth the Ten Commandments to be morally binding to all Nations Page 12 c. Sect. VI. Treateth of the Morality of the fourth Commandment Page 16. And of the Reasons why the Sabbath was first sanctified in the Name of the Seventh-day and not of the first-day Sabbath which it may be so called respecting its proper Nature immediate end and principal use first to Man Page 17. Sect. VII Sheweth that the Jewish Sabbath is Ceremonial and not morally binding to all Nations 1. Because it was a Couenant Memorial of Israels Deliverance out of Egypt Page 19. 2. Because it is abolished Colos 2.16 17. Page 19. 3. From the Order and Necessity of Nature wherein is shewed the Alterations of the accounts of Years Page 21. And of Days Page 23. As also the Interruption of the orderly Course of the Day Page 29. And the impossibility of all Nations observing the Sabbath after the Jewish Pattern because in some Places and Parts of the Year there is no Sun-settings nor Sun-rising for several Days and Weeks Time together Page 31 32 c. Sect. VIII Sheweth that Israels first Sabbath in the Wilderness was not a fixed Pattern that all men should originally have six working days before their Sabbath and not their Sabbath before their six working days Page 34. Sect. IX Containeth some Instances of particular Cases in the New Testament in which we are referred to the Pattern in our first Parents which serveth to justifie our doing the like to justifie our Observation of the first-day Sabbath Page 36. Sect. X. Explaineth the Pattern of Adams Sabbath Page 38. Sect. XI Treateth of the Types and Shadows that were of the Gospel first-day Sabbath under the Law Page 40. Sect. XII Sheweth that Christ arose from the Dead on the first-day of the Jewish Week Page 42. 2. That he appeared to his Disciples on the first-day of the Week Page 45. 3. The Apostle ordered the Churches to make Collections for the Saints on the first day of the Week Ibid. And 4. He broke Bread with the Church of Troas on the first day of the Week who on that day came together for that end Page 46. Whereto is added a brief Historical account that soon after St. Johns writing the first-day of the Week was called the Lords day in Distinction to the Jewish Sabbath Page 47. Sect.
of the Moral Law why then should the same Faith in the Gentiles excuse them from it as a Rule 4. Moreover I shall farther add that while the holy Apostles are throwing down the Types and Shadowy Worship under that legal Dispensation 1 Tim. 1.8 yet they assert that the Law is good if a man use it lawfully viz. as a Foundation of our Worship and Obedience to God and just behaviour towards Man which thrô Gospel Grace after the measure we have received is or ought to be put forth according to the several Moral branches of the Law and the Divine Precepts and Patterns given to us in the New Testament And therefore we find the Holy Apostles and Gospel Writers often proving and confirming the Moral part of their Doctrine by the Law as appears in Ephes 6.1 2 3. Children obey your Parents in the Lord for this is right Honour thy Father and Mother which is the first Commandment with promise that it may be well with thee and thou mayest live long on the earth Here the Apostle confirms his Moral Doctrine to the Gentiles by the Authority of the fifth Commandment or first with promise which plainly shews that it is of its self binding to us all under the Gospel and he Moralizeth the Promise by saying Earth instead of the Land which the Lord thy God giveth thee So that the Promise was not only to pertain to the Jews in the Land of Canaan but was perpetually to continue to all the Gentiles and so we may say in the aforesaid case of every one that killed a Man unawares who was to flee into the City of Refuge and continue there until the Death of the High-priest Numb 35.25 that thô we have no such High-priest in Gospel days yet the equity of that Law is still in force But to return to our present business we may farther find the Apostle proveth the moral part of his Doctrine from the Commendments Exod. 20. For in Rom. 13.8 9 10. we are exhorted to love one another for saith he Love is the fulfilling of the law and he briefly citeth five of the Ten Commandments to confirm the Duty of Love which comprehendeth them all And in Chap. 7.7 12. What shall we say then is the law sin God forbid Nay I had not known sin but by the Law for I had not known lust except the law had said Thou shalt not covet Wherefore the law is holy and the Commandment holy and just and good Therefore surely this Moral Precept in particular and others in general mentioned by the Apostle are of themselves binding to us as a Rule of Holy life for whatsoever Law is morally holy just and good as this particular precept is by which the Apostle came to the knowledge of Sin it is perpetually and universally binding to all Men Rom. 2.14 15. who have the substance of it written in their Hearts by Nature So that from the Apostles making use of the Anthority of the Moral Law of Moses to confirm his Doctrine Matth. 5.19 James 2.8 Chap. 4.11 1 Joh. 3.4 and from the Commendations of it in the New Testament it clearly appears to be in force unto all Men now under the Gospel And seeing the fourth Commandment in particular is delivered in such moral Terms as doth not of its self bind us to the observation of the Sabbath after the Jewish Pattern from Evening to Evening any more than after our Christian pattern from Morning to Morning which does answer that Very Precept as well as theirs did from that single Law we have then no reason to exclude the fourth Commandment from the rest of the Decalogue but to believe it is equally Moral with the other nine as will appear more patticularly in the next ensuing Section SECT VI. TO proceed therefore on the fourth Commandment I shall here recite Exod. 20.9 10 11. Six days shalt thou labour and do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any work For in six days the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh day wherefore the Lord blessed the Sabbath day and hallowed it 1. That this Commandment is morally binding to both Jews and Gentiles is evident because it is in substance the same with God's sanctifying the seventh day for Man Gen. 2. And if the Sabbath be not from thence perpetually binding to all Nations but restrained to the posterity of the Jews then by the same Rule the Gentiles had no interest in the promise of the Womans Seed Gen. 3.15 or the Messias that should bruise the Serpents Head as then made to our first Parents and therefore as I believe it will be granted by all Christians that the Gentiles as well as the Jews had an interest in the first promise as then made viz. in the Original discovery of the Messias as well as in those after promises that are the fruits and effects of it So in like manner we have also ground to believe that the first sanctifying of the Sabbath-day was from thence and is also from the fourth Commandment morally binding of its self to both Jews and Gentiles for if we question the one we may also doubt of the other 2. The End of the fourth Commandment sheweth it to be a Moral Precept for a time of rest is naturally moral and by the example of God and his sanctifying the seventh day to every six working days it is also become morally and perpetually binding for all Men to keep the seventh day Sabbath as a boundary to neither more nor less than six working days together and therefore for any to deny the same in the fourth Commandment is in effect to deny the World their sixed Sabbath for thô the Gospel first-day Sabbath hath a new Sanctity yet it is founded on the old Law and Gods sanctifying of the seventh day for Man from the beginning or else it is left very dubious whether we are bound to keep any fixed day of Rest at all but as there is the same Moral reason for a Sabbath as was before so we have reason to conclude that the same Law in the fourth Commandment is morally binding to us all 3. I shall offer some Reasons for satisfaction wherefore I believe the Lord was pleased to sanctifie the Sabbath and to deliver the fourth Command to observe it under the name of the seventh day rather than of the first day Sabbath And 1. Because althô Man abstained from work on the first day after he was compleatly formed yet seeing God gave the Sanctity to the Day for a Memorial of his Creation and for Man to worship him there was reason that the day should answer the memorial of his finishing of and ceasing from the work of Creation rather than of Adams solemn entring upon his subordinate Dominion under God viz. in Honour to the Creator rather than to the Creature