Churches and Disciples of our Lord Jesus Christ met together upon this day to break Bread c. Acts 20. 7. And upon the First-day of the Week when the Disciples came together to break Bread This was the day it appears on which they met together not only for preaching hearing praying c. but also to celebrate the Lord's Supper 1. Observe 't is said in the Context that Paul stayed at Troas seven days And by the way note that he was there upon one of the Jews Sabbath-days but then the Church met not together and it is evident also that Paul waited till the First-day came that he might not only preach to them when they were generally assembled together but also celebrate the Lord's Supper before he departed Now that this was the first-First-day of the Week none can reasonably deny But since Mr. Banfield Mr. Smith Mr. Soarsby and others do doubt of it take what divers Learned Men have said and first Dr. du Veil Vpon the first day of the Week Duveil on Acts 20. p. 150 151. that is that day as Sozomon saith which is called the Lord's Day which the Hebrews called the first day of the Week Hist. Eccl. Ch. 8. but the Greeks dedicated it to the 〈…〉 the Table of Canons lately publised by the famous John Baptist Cotelerius It was not before Christ's Resurrection called the Lord's Day but the first Day but after the Resurrection it was called the Lord's Day the Lady of all Days c. We have the name of the Lord's Day in Rev. 1. 10. in Ignatius his Epistle to the Trallians and Magnesians And sometimes in Clement's Institutions also in that place of Ireneus which the writer of the Answers to the Orthodox in Justin Martyr hath preserved to us When the Disciples came together from this place and that in 1 Cor. 16. 2. is gathered that the Christians did then use upon the first day of the Week to keep up solemn Meetings Justin saith Vpon the day called Sunday all that live in Citys or Country meet in one place This Meeting another saith was upon the first day of the Week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shepherd on the Sab. p. 215. Which phrase tho Gomarus Primrose Heylin and many others go about to translate thus viz. upon one of the days of the Week yet this is sufficient to dash that Dream That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifys on the first day of the Week Baxter in answ to our Opponents p. 157. the generality of the Antients both Greeks and Latins agree whose Testimony about the sense of a word is the best Dictionary And the same Phrase used of the day of Christ's Resurrection by the Evangelists proveth it Had it been said that Paul abode seven days at Troas and on the seventh day of the Week when the Disciples came together to break Bread no doubt but these Sabbatarians would have made this no small proof to observe the old Jewish Sabbath and I confess it would have been a good Argument for their practice or had Paul 〈◊〉 the Churches observed the seventh day and yet they will not allow it to be a proof for the observation of the first day Dr. Wallis tells us Christian Sabbath p. 30 31. that Mr. Bamfield urg'd that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Greek for one and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well be rendered one day of the week as the first day of the week Answ Surely saith the Doctor he is not in earnest such trifling doth more hurt than help his Cause No doubt but when they met it was one day of the week we need not be told it nor need the word week be added he might have said one day nor need he have said so much But this Author cannot think nor doth he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth any where signify other than the first day of the week In the whole Story of Christ's Resurrection and what followed on that day in all the four Evangelists we have no other word but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latin word pridie is a derivative or compound rather from prae prior and postridie from post posterior and accordingly in Latin pridie Calendarum must signify a day before the Calends But can any man think it is meant of any day No but the next day before So if we say Christ was crucified one day before the Sabbath and rose again one day after the Sabbath This one day is the next day And so any man who hath not a mind to cavil will understand it And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one day after the Sabbath must needs be understood of the next day after the Sabbath nor is it ever used in any other sense If it were to be unstood of any day indefinitely it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some day after the Sabbath not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one day after Thus Dr. Wallis See how hard these men are put to it in labouring to cast away nay tread under-foot the glorious day of our Lord's Resurrection And 't is strange to see how men to maintain their Errors will quarrel and find fault with the Translation of our Bible 'T is manifest therefore Dr. Wallis p. 32. that there was a Religious Assembly of the Christian Congregation at Troas on the first day of the week for celebration of the Lord's Supper and preaching and Paul with them which I take to be the celebration of the Christian Sabbath Obj. However this Mr. T. Bamfield says is but one Instance Answ True saith the Doctor this is but one but we have heard of more before and shall hear of more by and by yet this one is more than he can shew for more than two thousand five hundred years from God's resting on the Seventh-day Gen. 2. 3. till after Israel was come out of Egypt Exod. 16. during which time he would have us think the Seventh-day was constantly observed And if he could shew any one Instance of Enoch Noah Abraham or others where such a Religious Assembly for the Worship of God was held on the Seventh-day in course from the Creation he would think his Point well proved tho no more were said of it than is of this Whereas now as to the time from thence to the Flood he brings no other Proof but that Abel Enoch and Noah were good Men as no doubt but they were and therefore it is to be presumed they kept a Sabbath and that upon the seventh Day which is to beg the Question not to prove it Thus the same Author Object But it is objected that it was an occasional and accidental meeting for common eating Answ 1. It was a full Assembly that is evident for some were fain to get up into the Windows three stories high as Eutychus ver 8. the lower Room would not hold them therefore it was no small meeting 2. 'T is said they came together to break
World and gave the Ten Commandments as well as he gave forth all the Ceremonial Law the three Persons being the same one God yet Christ is contradistinguished i. e. referring to his Human Nature or the Anointed of God as Mediator or God-man And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord in the New Testament is commonly and peculiarly applied to our Lord Christ as 1 Cor. 8. 6. But to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ c. So Eph. 4. One Lord one God and Father c. and to this Lord doth the Day here refer Iâ— the fourth Commandment that which is called the Sabbath of the Lord thy God speaking of Israel is meant of God indefinitely and not of one Person contradistinguished to the other Two The Work of Creation is commonly ascribed to God the Father and so the old seventh-Seventh-day Sabbath is properly the Father's Day not Christ's tho all the three Persons created the World 6. This day is called the Lord's Day in a like sense as the Holy Supper is in some places called the Lord's Supper 1 Cor. 10. 21 22. ch 11. 27. in which places is meant the Lord Christ God and Man This may answer their common Objection viz. Object It might be called the Lord's Day in respect of God the Creator not of Christ the Redeemer and therefore may be meant the seventh-Seventh-day Sabbath Besides the World was made by Christ and he gave the Law on Mount Sinai I further tell them this Name or Appellation Christ refers to our Lord as Mediator or as he is God and Man But the second Person was not God and Man when the World was made or when the Law was given on Mount Sinai Tho the second Person or Christ as God created the World and with the Father and Holy Ghost is that one God that gave the Law yet Christ the Anointed or as Mediator God in our Nature actually existed not till the fulness of time was come 2. And why may not they call the Lord's Supper and the Lord's Table so with respect to God the Creator or Christ as Creator 3. Consider that in the New Testament Christ as Mediator is actually exalted to be Lord of 〈◊〉 of all Persons Men and Angels and of all things For to this end Christ both died and rose again and revived that he might be Lord both of the dead and living Rom. 14. 9. 4. So that as the term Lord is peculiarly ascribed to Jesus Christ as Mediator so certainly is the day here called his Day And as the Supper is called the Lord's Supper because he instituted it and it wholly refers to Christ so the first day is called the Lord's Day because the Lord Christ instituted or appointed it as the special Day of his Worship and as it refers to his glorious Resurrection Object If the Scriptures be the Rule to judg whether that day be not the Lord's Day which and which only as distinguished from other days of the Week the Son of Man is Lord of Answ 1. Christ is Lord of all days no doubt because he is Lord of all things but the seventh-Seventh-day Sabbath is no where appropriated to Christ as Mediator nor ever called the Lord's Day 2. When 't is said in the New Testament that the Son of Man is Lord also or even of the sabbath-Sabbath-day he shews that it was in his power to dispose of it for he gives this as a reason for his doing that which the Pharisees counted Sabbath-breaking and by which he oftentimes offended them And so it is far from being a reason of his establishing it to abide a Sabbath in his Kingdom-state And as one well observes it seems plainly to mean that that being a positive Law belonging to Moses our Lord had power to change it or dispense with it as well as other Positive and Mosaical Laws As it is said Eph. 1. 22. He hath made him Head over all things to the Church not Head to all things So he is Lord over all Days but all are not separated to his Worship As it is said Joh. 17. 2. Thou hast given him Power over all Flesh So it may be said thou hast given him Power over all Days that he may sanctify one to his own peculiar service and use and leave the rest common to us to work in 7. There is On the Sab. p. 223. saith Mr. Shepherd no other day on which mention is made of any Work or Action of Christ which might occasion a holy day but this only of his Resurrection which is exactly noted of all the Evangelists to be the first day of the Week and by which work he is expresly said to have all Power given him in Heaven and Earth Mat. 28. 18. and to be actually Lord of the dead and living Rom. 14. 9. And therefore why should any other Lord's Day be dreamed of Why should Mr. Brabourn imagin that this day might be some superstitious easter-Easter-day which happens once a year The Holy Ghost on the contrary not setting down the Month or Day of the Year but the Day of the Week wherein Christ rose therefore it must be meant of a weekly Holy-day here called the Lord's Day 8. This was the day in which Christ ceased from his Wâ—â—k and rested as the Father ceased from his Work and rested on the seventh-Seventh-day and therefore this is his Day as the other was the Father's Day there being a day remaining to him and to us thro him from the same foot of account in the times of the Gospel as we have proved 9. That 't is this day which is called the Lord's Day because of his frequent appearance on it after his Resurrection and because after his Ascension he crown'd it with that miraculous effusion of the Holy Spirit to put a Glory upon it and to confirm it as that day appointed for his People to wait upon him in 10. John Owen on the Sab. p. 292. in calling it the Lord's Day did not surprize the Churches with a new Name but denoted to them the time of his Vision by the name of the Day which was well known to them And there is no solid reason why it should be so called but that it owes its preeminence and observation to his Institution and Authority And no man who shall deny these things can give any tolerable account how when and from whence this day came to be so called it is the Lord's Day as the Holy Supper is called the Lord's Supper by reason of his Institution 11. Because as I have proved the Lord hath made it therefore it is called the Lord's Day This is an Argument saith a Reverend Author * Mr. Will. Fenner on the Sab. p. 81. used by the Church of God in all Ages for twelve hundred years St. Austin used it in his time The Psalmist prophesieth of the Resurrection of Christ â—sal 118.
â—4 The Stone which the Builders refused is beeome the Head-stone of the Corner This is the Lord 's doing and it is marvellous in our eyes Our Lord saith he expounds it of his Crucifixion and Resurrection This is the Day the Lord hath made And we desire to be built upon this Corner-stone We will be glad and rejoice in this day we will keep it as a glorious day a day of Thanksgiving and rejoicing in God Again he saith it was prophesied that the first day of the Week should be the Sabbath-day i. e. the Lord's Day Isa 11. 10. In that day there shall be a Root of Jesse which shall stand up for an Ensign to the People and to him shall the Gentiles seek and his Rest shall be glorious Not only the Father's Rest shall be glorious as when he had created the Heaven and Earth and rested on the Seventh-day but Christ's Rest shall be glorious for all Divines agree that the Prophet speaks of the Rest of Christ from the Work of Redemption As God the Father rested from his Work and his Rest was glorious for four thousand years together so Christ's Rest from his Work shall be glorious Thus Mr. Fenner Object Perhaps some will say This only refers to the Gospel Spiritual Rest which we have by Christ and not to a peculiar Day of Rest Answ The Rest spoken of here may be meant of that and from thence we have also a day of Rest allowed us And by comparing this with Heb. 4. I can't see but it clearly has respect to this Day of Rest the Lord's Day because the seventh-Seventh-day is called the Father's Day of Rest and the day of Christ's Resurrection is also Christ's Day of Rest as we have proved Object It may refer to the Great Lord's Day Rev. 20. 12. the Day of the last Judgment I saw the dead c. for a thousand years with the Lord is as one day Thus the Sabbatarians Answ 1. These men would have it to be any day rather than the very day the Holy Apostle means i. e. the First-day one while 't is the day of Christ's Birth or the day of his Death or some Feast-day or else the day of Judgment whereas we find the Gospel-Church observed no day but the First-day of the Week the day of our Lord's Resurrection 2. There is a great difference between these two Phrases the Lord's Day and the Day of the Lord for such an Interpretation of the Lord's Day would render it an uncertain time and so directly cross the scope of John in setting down Mr. Ley Sund. Sab. 1. The Place where 2. The Day when 3. The Vision it self And as one observes it is void of all judgment to take it for the Day of Judgment for in the readiest construction of the words St. John spoke of a Day that was in being before he had the Vision and a Day well-known to the Churches at that time But was the Day of Judgment then come or hath it yet been There are more than a thousand years since John was on that Day in the Spirit c. This is an idle dream Mat. 24. 36. for of that day and hour knoweth no Man A Learned Writer answers four Questions on this Text Mr. Geo. Hughs of Plym Aphorisms of the Sab. p. 135. Rev. 1. 10. 1. How will you prove this to be the First-day of the Week 2. How will it be made good that this Name imports a Sabbath 3. How can it be declared or proved that the Lord himself imposed this Name 4. What influence had John upon him in declaring this Name He gives excellent Answers to all these Querys I shall cite but a part of them 1. No indefinite or undetermined time is meant by this day as some would have it but 't is a distinct and determined day owned by the Lord the word is plain the Lord's Day noting one single day 2. Neither can it refer to the seventh-Seventh-day 't is as irrational to say this Lord's Day is the old Sabbath as to affirm the Lord's Supper means the Passover This Lord's Day was revealed after his coming in the Flesh but the Seventh-day long before As he was revealed newly in the Gospel to be the one Lord Jesus Christ our Mediator so a new day of his was revealed also which the Church never knew before viz. his Resurrection which was notoriously known to be the Lord's Day 3. He proves it can't be attributed to the day of his Nativity 4. That this Title the Lord's Day was not imposed upon any extraordinary time by reason of the great Revelation given out to John therein 1. He was in the Spirit on the Lord's Day before he received those Revelations therefore they could not be the ground of this Appellation To pretend to Prolepsis here is a miserable shift 2. He writes to the seven Churches in Asia and informs them of the Time known to them when he had these Revelations viz. the weekly Lord's Day It is the Day which he himself made to declare himself to be the Son of God the chief Corner-stone the Foundation of the Church Secondly He answers the second Question viz. That this Title imports a new Day of Rest to be his P. 140. for four Reasons One is this The word used here denoting the Lord's Day is but once to be found in the New Testament where we read of the Lord's Supper and all grant it signifieth an Ordinance where-ever the word is used and therefore so here Thirdly That the Lord Jesus himself put his Name upon this Day 1. The giving or bestowing of God's Name on any time thing or person is reciprocal with himself therefore none but the Lord could put his Name upon this day Who hath the disposing of the Lord's Name but himself Will you say the Apostles or the Church might do it What without the Lord's Commission or Command They would not they durst not God never intrusted any of them to bestow his Glory or call his Name upon any thing but only declaratively from himself 2. All Power in Heaven and Earth was given to the Lord Christ to settle his Church and to appoint Ordinances and to change Times according to the Father's Pleasure therefore he only authoritatively could change the Sabbath and put his Name upon this Day Fourthly To the fourth Query he saith The Influence of Power which the beloved John had in naming this Day is only ministeral or instrumental the Lord Jesus giveth it and he wrote it This is the highest of their claim who are Ministers by whom Souls are brought to believe the Gospel And no more was he but a faithful Messenger to declare that to be the Lord's Day upon which the Lord himself had fixed his Name And thus enough hath been said to prove that this day called the lord's-Lord's-day was the first day of the week but to put it further out of doubt in the last place 12. The
of the very day next after the Jewish Sabbath as much as one a Clock is the proper name of one hour which is next after twelve It must be great ignorance or somewhat worse thus to object I will appeal to himself * That is Mr. Bamfield whether ever he met with that Name in any other sense Object They must on that Day lay by them as God had blessed them i. e. then cast up their Accounts tell their Mony reckon their Stock compute their expences c. and not collect Mony or lay it together on that day A wise Objection saith Dr. Wallis as tho all this could not be done before so far as necessary and they on Sunday put so much into the Poors Box or give it to the Deacons c. 2. According to this childish Objection they were but bid as it were to take so much Money as they purposed to give out of one Pocket on that day and put it by it self into another But I will appeal to them whether this would have prevented any gatherings when the Apostle came to them and no doubt Paul here put them in mind of some extraordinary Occasion that they might have more Money collected and put together against he came than usually on that Day they might collect yet it is clear it was all the Churches practice by the direction of the Holy Ghost on every First-day when the Churches met together for solemn Worship to gather Money for their poor Brethren and Sisters 3. The constant day of the Churches solemn assemblings Owen on the Sabb. p. 391. being fixed saith Dr. Owen Paul here takes it for granted and directs them to the observance of a special Duty on that day Object But here is no mention made of any meeting that was or was to be at this Season or the least prescription binding the Conscience to the weekly observation of the First-day for a Sabbath by divine Appointment Answ As the Doctor saith this and other Churches were before fixed on the constant observance of the First-day of the Week for the solemn Worship of God and his directing them upon this Day to make Collections for the Poor even every First-day c. doth fully shew that it was the precise Day of Church-Assemblies and that among all the Churches 'T is enough that on this day the Churches met not to preach only and make gatherings for the Poor Act. 20. 7. but to administer the Lord's Supper and we read of none that met as a Church to do any of these things on the seventh-Seventh-day Besides it is called the Lord's Day our Lord Christ allows us all the other days to work in but this is his Day wholly to be sequestered to his Service and therefore of divine Institution Had it been said on every Seventh-day let every one lay by him c. our Opponents would have urg'd it as a great proof for their Sabbath What some except Owen p. 391 392. saith Dr. Owen that here is no mention of any Church-Assembly but only that every one on that day should lay by him what he would give which every one might do at home or where they pleased is exceeding weak and unsutable to the mind of the Apostle For to what end should they be limited to a day and that the first of the Week for doing of that which might as well and to as good purpose and advantage be performed at any other time or on any other day of the Week whatever Besides it was such a laying aside such a treasuring of it in a common Stock as that there should be no need of any Collection when the Apostle came And now if this Practice and Example of the Primitive Churches be no Rule to us or bind us not certainly nothing they did or practised as Churches can oblige us Nay if so worse will follow also for if their Example in observing the First-day be no warrant for us nor it is not our duty from any thing that has been said to observe the Lord's Day it will follow that we in Gospel-times are not obliged to keep any special weekly day at all seeing we are by no Precept nor Precedent obliged to keep the Jewish Sabbath So that these men from hence appear the chiefest Enemies to any Gospel-Sabbath or day of Rest and solemn Worship in the World Note also Dr. Wallis that this day was not observed or to be observed once only but as a thing in course and so presumed by the Apostle when he gave particular Directions concerning a Collection for the poor Saints to be made weekly on that day And in like manner in the Churches of Galatia with like direction to them And we have reason to believe that it was observed in all other Churches also for Paul in another case saith 1 Cor. 7. 17. as he ordained in all Churches of the Saints they all walked by one and the same Rule and observed besure one and the same day and discharged the same Duties upon that day The first-First-day of the Week therefore being that on which Christ rose from the Dead and upon which the Churches met together in one place to break Bread Acts 2. 1 2. 20. 7. and which is called the Lord's Day and on which they were injoined to make Collections for the poor Saints besure is that day which our Lord commanded them to observe while he was with them forty days giving Commandments to his Apostles about things pertaining unto the Kingdom of God and setling the Affairs of the Christian Church And no doubt the observance of the First-day was one thing he commanded because on that day they afterwards met together and were most eminently owned in so doing Acts 2. 1 2. And what signifies their Objection There is no express Command to observe this Day As if it must be expressed as one observes be it enacted My Brethren an approved practice in God's Worship frequently repeated attested by Miracles incouraged by Christ's own Example with that of the Apostles and Christian Churches and continued ever since is evidence sufficient that it is the Will of God that this Day ought to be observed and such as cannot see it must remain blind As to such as still question whether this was the first-First-day of the Week let me note one thing more Beza * One or two Learned Men mention this had an antient Manuscript where it is called the Lord's Day Let every one on the Lord's Day lay by him c. But enough was said to that before it was the First-day of the Week and therefore the Lord's day And if this day had not been more holy or more fit for this Work of Love than any other Shepherd on the Sab. p. 219. Paul durst not have limited them to this Day nor have honoured this Day above any other yea above the Jewish Seventh-day Moreover saith Mr. Shepherd the Apostle doth not in this place immediately
Command concerninâ— it * He alludes to Adam in Paradise where we can find no express positive Command and if it be not seated morally in thâ— fourth Commandment it is now certain thâ— the necessary observance of it is taken away 10. On the other extream whether thâ— seventh day from the Creation of the Worldâ—â— be to be observ'd precisely under the New Tâ—â—stament by virtue of the fourth Commanâ—â—ment and no other The assertion hereâ—â— supposeth that our Lord Jesus Christ 〈◊〉 Lord of the Sabbath hath neither chang'd 〈◊〉 nor reform'd any thing in and about the reâ—ligious observation of an holy day of Rest unto the Lord whence it follows that such an Observation can be no part or act of Evangelical Worship properly so call'd but only a moral Duty of the Law †Let our Jewish Sabbatarians consider well what the Doctor positively asserts here 11. Whether on the supposition of a non-obligation in the Law unto the observation of the seventh day precisely and of a new day to be observ'd weekly under the New Testament as a Sabbath of the Lord on what grounds it is to be observ'd 12. Whether from the fourth Commandment as one Day in seven or only unto some part or portion of Time or whether without any respect unto that Command as purely Ceremonial For granting as most do the necessity of the observation of such a Day yet some say that it has no respect at all to the fourth decalogical Precept which is totally and absolutely abolished with the rest of the Mosaical Institutions Others say that there is yet remaining in it an Obligation to the Sacred Separation of some Time or portion of Time unto the solemn Service of God and some say that it precisely requires the sanctification of one Day in seven 13. If a Day be so now to be observed it is enquired on what Ground or on what Authority there is an alteration made from the Day observed under the Old Testament to that now in use that is from the last Day to the first Day of the Week whether was this Translation of the Day of the solemn Worship of God made by Christ and his Apostles or by the Primitive Church c. 14. If this were done by the Authority of Christ and his Apostles whether by an express Institution of this new Day or whether a direct Example be sufficient no Institution being needful for the First Day for if we suppose there is no Obligation to the observance of one Day in seven indispensibly abiding and on the supposition that an Obligation to keep one Day in seven doth abide then no Institution is necessary or can be properly made as to the whole nature of it * No express Institution is needful for the observance of the first Day but Examples only if the 7th part of Time or one day in seven do abide in the 4th Command Thus far the Doctor who says many other things necessary to be considered about the observation of a Day of Worship whether as to the Work of the Day it ought to be kept with the like strictness as the Jewish Sabbath in all respects and what Duties are to be performed on it as also as to the proper Limits of that Day some pleading it ought to be from Evening to Evening as the Jews kept it or from Morning to Evening that is from after twelve a Clock in the Morning to twelve the next Evening c. From what the Doctor notes it appears that the Case in controversy calls for much study and diligence and it may be accounted an Act of great weakness in any Persons to observe the Seventh Day to the disturbance of the Church without enquiring of such as God has enlightned in these things and to whom the care of their Souls are committed to see what can be said against it Is it wisdom to advise with those only that are for it and not with such also as are directly against it This shall suffice for the Propositions I first proposed I shall endeavour to clear most of those things that seem difficult which may have been the occasion of some Persons if not all going astray and falling into the Error I purpose clearly and largely to detect This brings me to the next general Head of Discourse proposed Secondly I told you I should lay down diveâ—â— Arguments to prove the Truth of our Proposition That it is not the Duty of Gentile Believers to keep the Seventh Day as a Sabbath iâ— Gospel-times First The General Proposition I shall lay down one General Proposition to discover the Method I shall pursue foâ— proving what I have taken in hand 1. If the Law of God written in Adam's heart in Innocency did not oblige him to keep the Seventh Day as a Sabbath that Law cannot oblige Gentile Believers to keep it 2. If a positive Law or express Institution supposed to be given to Adam before or just after his Fall doth not oblige Gentile Believers to keep it 3. If the Law written in the Hearts of the Gentiles or the most refined and enlightned among them doth not oblige Gentile Believers to keep it 4. If the Law of Moses or the Law written in the two Tables of Stone doth not oblige Gentile Believers to keep it 5. If the Gospel by any Precept or Example doth not oblige them to keep the Seventh Day as a Sabbath 6. And lastly If the Law written in the Hearts of all Gospel-Believers by the Holy Spirit doth oblige them to keep the Seventh Day as a Sabbath to the Lord Then I infer it is not their Duty to keep the Seventh-Day c. for I know no other way or means whereby Gentile Believers can pretend to know they are obliged to keep the Seventh-Day as a Sabbath or a Day of Rest and solemn Worship But by none of these ways or means believing Gentiles are obliged to keep the Seventh-Day as a Sabbath c. therefore it is not the Duty of Gentile Believers to keep it To proceed 1. Let it be considered that if the keeping of the Seventh-Day as a Sabbath i. e. that precise Day from the Creation of the World were a purely natural or simply moral Precept no doubt but it was legibly written in Adam's Heart I mean as a Law of Creation and so part of the holy Image of God or of the same nature with all other moral Precepts that result from the Perfections of God's holy Nature and not from the Soveraignty of his Will only And if it was so written in Adam's Heart in Innocency he needed no positive Law to make it known to him What was any thing that was purely or simply moral even that which belonged to good Manners or to true natural Godliness or Righteousness not made known to Adam to perfect Adam this certainly cannot be That spiritual Worship which is due to God Charnock on the Attributes p. 131. saith Mr. Charnock is known
the precise seventh day being there a positive Precept SERMON III. Proving the Patriarchs kept not the Seventh-day Sabbath That the knowledg of the seventh day was not written in the Hearts of all Mankind by Nature Gal. iv 10 11. Ye observe days and months c. MY Brethren there are three sorts of Persons I have little hopes of doing good to in preaching on this Subject 1. Such as thro self-conceit are so fond of their own Apprehensions that they resolve not to regard the strongest Arguments against what they believe thus it is with some who have sucked in dangerous Errors who if a Book be presented to them presently cry away with it we will not read it they are not like him that said What I know not teach thou me nor like the great Appollos who was ready to receive further Light by a poor Man and his Wife much inferior to him both as to Parts Knowledg and Learning Acts 18. 2. The second sort are such as thro the weakness of their Capacities are not able to take in the strength of an Argument and therefore let never so much be said do intimate it is all little or nothing to them 3. The third sort are such as seem indifferent whether they keep the seventh or the first day or perhaps any at all as a special day to the Lord these not seeing the danger of observing the old Jewish Sabbath nor of their indifference about keeping any day at all trouble not themselves at all about this matter But to â—â—ass this and proceed I have proved 1. That the Command for or knowledg of keeping the Seventh-day Sabbath was not written in Adam 's Heart 2. That there was 〈◊〉 positive Command given to him to observe that â—ay above any other either before or immediately after his Fall A time to worship God was wrote in Adam's Heart no doubt and indeed all his time while in Innocency he was naturally led to give up to his blessed Creator All Adam's time in Innocency taken up in adoring his blessed Creator What had he to do but to adore and contemplate the Perfections of his bountiful Creator and could he have done it better on one day than another The best and highest Acts of Worship he was capable of performing would have been his work and delight for ever had he abode in that state for Perfection admits of no greater Number Measure Degrees or Additions Now I may infer from hence If the Command of God to observe the seventh day was not wrote in Adam's Heart then it is not written in the Hearts of any of his Offspring by Nature For as I have said the muddy Stream cannot be clearer than the Chrystal Fountain But our Brethren who keep the seventh day and some others affirm that the Patriarchs from Adam to Moses did keep that day Answ This I deny and if I put them to prove it The Patriarchs did not keep the seventh day Sab. they can never do it First I grant that from Adam to Moses the holy and pious Patriarchs not only discharged all Duties of natural Religion but all Duties given by express Command to them yet we read not that God commanded them to keep the seventh day or reminded them of a former Precept given to Adam and in him to them And no doubt they observed a sufficient time for the Worship of God it may be a part of every day or more than one in seven for they not only improved their natural Light and Knowledg but had a special Revelation of the Will of God to them yet we find not the least intimation that any of them kept the seventh day Abel we read sacrificed and this of offering Sacrifices could not be known by the Light of Nature God therefore commanded him so to do or revealed it some way or another in a supernatural way to him because him and his Offering God had respect unto besides he did it in Faith and Faith must have a Rule to act by but we do not read he offer'd Sacrifices on the seventh day or kept that day as a Sabbath had he kept one Sabbath-day tho no mention is made of any Command he had so to do we should no more doubt of it but conclude he had such a Command as we believe he had for his offering Sacrifices but if he or any other of the Patriarchs had kept the seventh day as a Sabbath would it from thence follow it was a moral Precept and obligatory on us any more than their offering Sacrifices obliges us so to do We read of Men who began to call upon the Name of the Lord Gen. 4. 26. or to call themselves by the Name of the Lord as one reads it See Ainsw Annot. on the place but not a word of such a Sabbath observ'd by them Ainsworth reads it thus Then began Men profanely to call upon the Name of the Lord and one of the Rabins * Rabbi Maimon saith in those days Idolatry took its first beginning so that from hence there can no Proof be taken that they kept the seventh-day as a Sabbath Enoch walked with God three hundred years and certainly if he had kept the Sabbath we should have had â—ome account of it but as we read of no such matter so Justin Martyr as I find him cited by approved Authors declares Enoch was one if those that was not circumcised neither kept the Sabbath Lib. 4. c. 30. Ad Judaeos And Irenaeus mentioning Enoch with my Author speaks thus viz. Enoch that righteous Man being neither circumcised nor a Sabbath-keeper was by the Lord translated And as it cannot be proved that the seventh day was observed before the Flood so we have â—o reason to believe it was kept by Noah in those days the Flood overflow'd the World 〈◊〉 is said Noah was only righteous in that Generation and therefore a true Worshipper of God but we read not of his keeping the Seventh-day Sabbath I know some would catch at that Expression Gen. 8. 10 12. that Noah stay'd seven days before he sent out the Dove as if this might reâ—er to the Sabbath But in Answer to this which indeed needs â—one at all take what a learned Man hath â—id for a reason why Noah stay'd seven days and again other seven days Abulensis Noah saith he desired to know whether the Waters were decreased Now the Waters being regulated by the Moon Noah was most especially to regard her Motions for as she is either in Opposition or Conjunction with the Sun in her increase or wane there is proportionably an increase or falling of the Waters Noah then considering the Moon in her several quarters which commonly we know are at seven days distance sent forth his Dove to bring him tydings for the Text tells us that he sent out the Raven and the Dove four times and the fourth time the Moon being in the last quarter when both by the ordinary course
a precise or particular Day 2. Nor in any thing that intervenes between 3. Nor in any thing that expresses the Revolution of Time wherein the day of holy Rest is to be observed Six days shalt thou labor Thus I understand this Limitation or Rule for Direction 1. Six days shalt thou labor unless God otherwise appoint and he did appoint in the old Administration other days to be kept holy which tho not always yet some times fell out on some or other of the six working days c. 2. Further Six days shalt thou labor no excluding the solemn Worship of God out of those six days for it would be no Sin to hear a Sermon or set some hour apart for Prayer any of these six days as it is for a Man to work upon that day of seven which God sets apart for himself 3. And yet further which is most of all to be taken notice of six days c. rest one not injoyning the last of seven which was instituted before but only six parts of the time shall be for your selves the seventh shall be mine So Gen. 47. 14. you shall have four parts saith Joseph the fifth shall be Pharaoh's let all be divided into five parts four shall be for your selves the fifth shall be for the King not telling them which fifth but only one of five Thus Lev. 23. 27. let all be divided into ten you shall have nine the tenth shall be the Lord's not appointing them which tenth but only one of ten So here I find not one word for the last of seven Moreover I perceive nothing at all in God's Example for it nothing there but one day in seven but when the last day of seven is required of Israel that refers to the Covenant of Works their labouring first doing all they had to do and so to rest which was a sign as I have proved of the Covenant of Works and a Pledg of their Obligation in their Restipulation with God according to the Tenour of that conditional Covenant hence their Sabbath was called a perpetual Covenant Exod. 31. and with that Covenant it is gone for ever Yet one day in seven as a day of Rest and solemn Worship is still to be the Lord 's by virtue of the fourth Command and tho God's Example of resting is mentioned yet it must be acknowledg'd to relate to some special end and purpose which may not only refer to Man's good but to God's ceasing from the Work of Creation for ever which being the first and greatest Work then done the day of his finishing his Work was to be observ'd upon that reason But when Christ God-man came and also had finished the Work of Redemption and ceased from his Work as God did from his there is the same moral reason why the Day in which he rested from redeeming i.e. the first day of seven should be our day of Rest because this is a far greater Work than that of Creation as shall be made plain and clear hereafter For we in Gospel-days as foretold shall not remember the old Heavens and the old Earth any more the new carrying away the Glory of that i.e. remember them no more by the observation of that old seventh day To this purpose Mr. B. of Dorchester Now I say God's Example under the Covenant of Works in working six days and then resting is no ways obligatory on us tho it was on Israel under the same old Covenant But we must ground and bottom our Observation of one Day in seven upon Christ's ceasing and resting from his Works and his Institution of a new Day upon the tenor or nature of the Covenant of Grace to rest first and then work six days not for Rest or to rest c. but from that Rest Christ enter'd into on the first day of the week when our Rest and Justification was compleated which we enter actually into when we first believe Now the reason saith Mr. B. to Mr. Banfield why herein I dissent from you Mr. B. of Dorchest p. 40. 't is this God blessed the seventh Day and sanctified it but not as it was the last day of the seven but as it was the day of his Rest declaring thereby Creation-work to be perfected Neither was his resting so far as I can see the ground of his blessing and sanctifying it but as consider'd in conjunction with the reason of his Rest i.e. his finishing his Creation and also with the Result and Consequence of his Rest viz. his magnifying and honouring that day for the time being above all other days for the greatest work in being For 1. God's resting cannot refer to any thing but his ceasing from creating-work because otherwise he ceaseth not working * My Father saith our Lord worketh hitherto and I work and his Example of resting as some learned Men observe is not alledged here to lay an obligation on our Conscience that that same Day we must observe for ever 2. It seems to relate to what God himself did rather than any way propounded as an Argument to prove that for which 't is urged Take a parallel case 1 Cor. 11. 23. where we have the Institution of the Lord's-Supper repeated out of the Evangelists and Christ's Example is related as to the time when which was not only in the Night but that particular Night in which he was betray'd Now this is not recorded as a binding Rule on us for our Imitation That is historically related and so may this of God's Example in the fourth Commandment There is one thing more worth noting Dr. Twiss Dr. Owen and many other learned Men cannot see how it can be said that God sanctified the seventh day Gen. 2. but that it must refer to Adam in Innocence as his duty to keep it and not that God then only by Destination Decree and Purpose set it apart for his Church and People to observe in after-times Now grant it was as I have last hinted pray do not they say as much as this comes to in respect of the Gospel-Sabbath Do not they say that in the fourth Command both in the first part and close of that Precept God only set apart or sanctified one day in seven and so conclude the original Sanctification of the first day of the week is comprehended in the fourth Commandment which I will not deny but was not this near 2000 years before he design'd his People should observe it or that it was the absolute Duty of any so to do And as there was an interval from Adam to Moses of such a state of God's People and things as render'd them not capable to observe the Seventh-day Sabbath according to the Law of it so there was an interval of such a state of the Church and things under the legal Covenant from Moses to Christ as render'd them not capable to observe the Lord's-day according to the design and purport of God therein tho that Day was by God's Destination set
be waved the day after the Sabbath this is spoken in contradistinction to the Feasts spoken of in the 2d Verse which are elsewhere called Sabbaths but here is an Emphasis laid on the word the Sabbath i. e. the Sabbath spoken of ver 3. And that it is not meant of any of those fore-mentioned Feasts appears in that there are not any particular Feasts mentioned but there is a Command to observe them and the word is in the plural number there Therefore no particular Feasts as the first day of unleavened Bread but the Seventh-day Sabbath is directly here meant For wherever there is mention of the Sabbath without a restriction to any other Feasts it is to be understood of the Seventh-day Sabbath as Exod. 16. 15. To morrow is the Rest of the holy Sabbath the Emphasis limits it to the seventh-day Sabbath and that because there is â—o other Feast particularly spoken of Secondly Tradition has handed it down to us that the day of Pentecost was the first day of the week and it is the day call'd Whit-sunday Now if Tradition has failed here it fails also as to their seventh day for how do we know this is the first day or yesterday was the seventh but by Tradition Thirdly Here I might mention many learned Writers yea all generally do affirm that Pentecost was the first day of the week Thus Dr. Heylin Hist of the Sab. par 2. p. 13. who was no friend to the Lord's-day or Christian Sabbath saith that Pentecost was the first day of the week Mr. Durham saith the same On the ten Command p. 263. Mr. Cawdrey and Mr. Palmer say that Pentecost was the first day of the week and answer the Arguments brought against it Sab. Rediv. p. 491. Dr. Wallis says Christ Sab. p. 37 38. Pentecost was the first day of the week and proves it from Levit. 23. 15. The morrow after the Sabbath the Priest was to wave the Sheaf-Offering And then he proceeds ver 15 16. To the Feast of Pentecost or Feast of Weeks ye shall count unto you from the morrow of the Sabbath from the day you brought the Sheaf of the Wave-offering seven Sabbaths shall be compleat even unto the morrow after the seventh Sabbath shall ye number fifty days inclusively taken as the manner of the Scripture reckoning is and must needs be so here It was called the Feast of Pentecost or the Feast of Weeks as Deut. 16. 9 10. which Feast was the morrow after the Sabbath i. e. on the first day of the week Dr. Owen saith Owen on the Sabb. p. 289. Pentecost was the first day of the week When the Lord Christ intended conspicuously to build his Church upon his Work and Rest by sending the Holy Ghost with his miraculous Gifts upon the Apostles he did it on this day which was then among the Jews the Feast of Pentecost or of Week Then were the Disciples gathered together with one accord in observance of the day signalized to them by his Resurrection Acts 2. 1. And by this doth their Obedience receive a blessed Confirmation as well as their Persons a glorious Endowment with Abilities for the Work they were immediately to apply themselves to And hereon did they set out to the whole work of building the Church on that Foundation and promoting the Worship of it which on that day was especially to be celebrated Thus Dr. Owen Mr. Rich. Baxter likewise proves that Pentecost was the first day of the week Baxt. on the Sabb. p. 168. when the Holy Ghost came upon the Apostles and saith he it is not a trifle that the first Sermon to the People was preach'd by Peter on that day and three thousand converted by it and baptized Dr. Vsher also fully clears that Pentecost was the first day of the week always as you shall near by and by who hath finally resolved this Doubt 4 I have another Medium by which to prove it was on the first day of the week that â—he Sheaf-Offering was to be waved before the Lord which is this No doubt but God did hereby signify that our Lord Christ should on that day rise from the dead 1 Cor. 15. who is said to be â—he first-fruits of them that slept The Wave-Offering was I say a shadow of Christ's Reâ—urrection The Wave-Offering was a Sheaf of the first ripe Fruits of Harvest and was to be offered the morrow after the Sabbath So Christ â—s the first-fruits of that great Harvest of the Saints blessed Resurrection and he rose again â—n the morrow after the Sabbath and so answered the Type Here we have the Gospel Sabbath or Gospel-day of Worship confirm'd by our Lord Jesus Christ As for those who assign the Institution of his day to the Apostles It is not as Reverend Owen observes Owen p. 293. to be imagin'd that they knowing â—he day observed under the Law of Moses was â—emoved would fix on another day without immediate direction from the Lord Christ For indeed they delivered saith he nothing to be constantly observed in the Worship of God but what they had his Authority for 1 Cor. 11. 23. But to return back because the Sabbatâ—â—iâ—â—s deny that Pentecost was the first day of the week I shall here endeavour further to confute them and finally to resolve this Doubt recite some Pages out of a Reverend Author Mr. Warren the substance oâ— which I perceive he took out of a printed Letter wrote by the famous Vsher to Dr. Twiss who hath I think put an end to this Controversy That Pentecost is the first day of the week is generally taken by Christian Writers Proofs that Pentecost was the first day of the week and so it may be evidently proved by the Scripture Let plain Scripture determine the matter I look into the Statute Laws of Moses concerning 〈◊〉 Feast of Pentecost Exod. 34. 21 22. Six days shalt thou 〈◊〉 but the seventh thou shalt rest both in earing-time and in Harvest And thou shalt observe the Feast of Weeks of the first-fruits of Wheat-Harvest Lev. 23. 10 11 12 15. When ye are come 〈◊〉 the Land which I give unto you and ye shalâ— reap the Harvest thereof then ye shall bring 〈◊〉 Sheaf of the first-fruits of your Harvest to 〈◊〉 Priest and he shall wave it together with 〈◊〉 offering of a Lamb without blemish on the 〈◊〉 row after the Sabbath he shall wave it And ye shall count unto you from the morrâ—â— after the Sabbath from the day that ye bringâ—â—â— the Sheaf seven Sabbaths shall be complâ—â— even to the morrow after the seventh Sabbath ye shall number fifty days So Numb 28. 26. Deut. 16. 7. Seven weeks shalt thou number unto thee begin to number thâ—â— seven weeks from such time as thou beginâ—◠〈◊〉 put the Sickle to the Corn. From the Harmony of which four Teâ—â—◠〈◊〉 appears that this Feast had three 〈…〉 Names which were all made good at that solemn
Reason why any day besides this can be here intended Obj. The Prophet alludes to the general Gospel-day or else only to that very precise day on which Christ rose not that that day should successively be kept Answ We deny not but that the general Gospel-days of Grace came in with this day but in the days of the Gospel this Text also shews God hath made or appointed a particular Day to be observed with rejoycing and gladness of Heart not the seventh but the first Day For it is evident this day was the day when our Lord was made or became the Head-stone of the Corner viz. the day of his glorious Resurrection Where is the general Day of the Gospel called a Day made Is not this as much as that at the beginning the Lord blessed and sanctified the seventh day 'T is not there said he sanctified it for men successively to keep Now 1. Here is expressed a particular Day and what day 't is the Verses going before shew 2. 'T is a day made or instituted for singular use 3. It is a day made by the Lord to that end 4. For us to worship God in or to rejoice in before him with gladness of our Heart God meeteth him that rejoiceth and that remembers him in his ways 1. God hath made or instituted this Day for singular nay for the highest and chiefest End and Purpose 2. And what day have we cause to rejoice in keep and observe like this day For has not Redemption-work the preference of Creation-work The Glory of Creation-work was mar'd by Sin but Redemption-work Redemption-Grace restores the Image of God to us again and puts us into a far better condition than we were in at first In Redemption-work the glory of all God's Attributes shines forth so they did not in the first Creation The day of Christ's Resurrection is the day of our deliverance from Sin the Law Wrath Death Devils and all Enemies for ever This is the Day the Lord has made more honorable and glorious and more to be remembred than God's creating the Heavens and the Earth Are there any dare say that the first Creation ought more to be remembred than the second or the new Creation Or doth the Covenant of Works excel the Covenant of Grace or the Law the Gospel Did God's finishing his Work call for a day of remembrance and doth not Christ's finishing his Work call for the same Certainly it doth and therefore this is the day the Lord hath made and we will rejoice and be glad in it◠And doth not the Apostle say Heb. 4. 9. upon the same foot of account There remaineth 〈◊〉 Rest i. e. a day of Rest to the People of God This is the day in which Christ our Surety received for us our free Justification i. e. our discharge from the Curse of the Law from Sin and Eternal Wrath. On this day Christ made an end of Sin finished Transgression and brought in everlasting Righteousness therefore this is the day the Lord hath made and we will rejoice and be glad in it 1. The Lord made and created the Seventh-day and afterwards made it a Sabbath to answer the end and design of the old Creation and old Covenant So the Lord created the first day and when the new Creation was brought in he made it for a day of sacred Rest and for his solemn Worship answering the end and design of the new Creation 2. The Seventh-day Sabbath was made for Man under the legal and typical Church of Israel so the first-day was made for Man the new Man or for all the true Israel of God under the Gospel or for the Gospel-Church 3. God made the Seventh-day an honourable day answering his design in the first Creation and Christ has made this day a more honourable day answering his design in Redemption or new Creation 4. God made the Seventh-day a day of Rest because in it he ceased for ever from first-Creation Works and took complacency in his Works So the Lord Christ hath made the first day a day of Rest because in it he ceased for ever from the Works of Redemption never to die or offer any more Sacrifice for Sin and took complacency in his Work This is therefore the day the Lord hath made and we will rejoice and be glad in it How made saith one not by Creation for so it was made before 5. And as the seventh Day was instituted and confirmed before the Law was given to Israel Exod. 16. so the first Day was confirmed Act. 2. by the mighty effusion of the Spirit before any other Gospel-Precept was confirmed after the Resurrection of our Lord. It is called Dies Dominicus p. 71. saith Dr. Young Dominicum because as Austin notes the Lord made it this saith he perhaps will be of no great weight with some since the Lord made all days but he seems to have made this day after a special manner namely by his Resurrection from the dead the Commemoration of which Benefit exceeded the Memory of the old Creation or else because it was destinated for worshipping the Lord Jesus Christ c. Thus it was prophesied what Day Christ would ordain for his Service under the Gospel and which Believers should observe with Joy in his Worship Psal 118. compar'd with Acts 4. must needs saith Mr. Warren be meant the day of Christ's Resurrection and doth not the Spirit speak expresly this is the day the Lord hath made it is a day of the Lord 's making and will he that is Tillam make nothing of that what else can be made of it but a Prediction of a Divine Institution which is equivalent to a Precept especially when 't is expounded by an Apostolical Practice as this hath been what can a day made long before in respect of Creation be stiled the day which the Lord hath made then in respect to a Divine Institution an Institution then it is and that on the occasion of Christ's Resurrection Fifthly My next Argument to prove that the Lord hath appointed the first day of the Week as a day of Rest and solemn Worship shall be taken from those clear Examples we have in the New Testament of the Disciples and Churches of Christ meeting together in God's Worship upon this day 1. Let this be considered That that day which the Saints and Churches in the Apostles time observ'd must be the precise day in every week which ought to be kept till our Lord comes again And 2. That an Apostolical Precedent or Example is equivalent or of like Authority with an Apostolical Precept so that had we no more than this it would be a sufficient warrant for the observation of this day Now as the observation of the first day as I have proved hath its Rise Foundation and Institution from the Resurrection of our Lord from the dead so we find on that very day the Apostles were assembled Joh. 20. 19. tho Thomas was not there and our
have been together on that day 6. We will grant the privacy of their meeting and shutting the doors might be indeed for fear of the Jews but yet meet they would and did and certainly they were led so to do by the Holy Ghost in that Christ appeared in the midst of them on both those days when they were so assembled Before I close with this I cannot omit what a Reverend Author hath said about the day of our Lord's Resurrection It was saith he a remarkable day in many respects 1. It was the eighth day in a continued reckoning of days which was a number of greater Perfection than seven in some respects witness Circumcision The Antients insist much that this Circumcision on the eighth day was a Type of that eighth day on which our Lord rose again from the dead Thus Cyprian Moreover The first day of the week a day of great Renown many ways the first day of the week is a day of greatest Renown being first in order of Creation and the first in dignity by our Lord's Resurrection the first fruits of time and the first of days and the only day in which our Lord became the first fruits of them that slept and the first-born from the dead that in all things he might have the preheminence And say I the first day of the new World or Kingdom of the Messia or Gospel-Dispensation Again we have Mr. Warren p. 169. saith he another conspicuous Mark to note this day by above all other days in the week 1. That these glorious Apparitions of our now glorious Redeemer were no common Favors but choice and special Evidences of his owning Providence both as to Persons and Times for as he appeared not to all sorts of Persons but to some select chosen Witnesses who were either eminently devoted to his Service or design'd to teach others so neither did he appear to those Persons every day but principally and most usually upon the day designed by the Prophets to his Worship and Service and now consecrated by his blessed Resurrection 2. Altho it be said that he was seen of his Apostles forty days between his Resurrection and Ascension yet was he not seen every day during those forty that is by the space of forty days at times for some times he disappear'd 3. However it may be supposed that our Saviour did appear on other days as once upon a working day yet no other day of the Week has he honoured to be denominated as the day of his appearing but the first day of the Week only Not on the second third fourth much less the last of the Week the seventh day But the first is expresly and emphatically noted by name the same day the first day of the Week Jesus came and stood in the midst of them Joh. 20. 19. 4. 'T is evident that our Lord appeared often on this day gracing it with his Divine Presence In the morning to Mary Magdalen and the rest of the Holy Women in the evening of the same day to the eleven Disciples when gathered together in the nature of a Church-Assembly After eight days Mr. Warren p. 175. or after day-light of the eighth day was past he appeared again Christ appeared in the morning of the Resurrection-day as well as at the evening very early as well as very late to teach us that that whole day is his 'T is that day which the Lord hath made not a piece of the day Thus saith he I remember Dr. Hakewell long ago stopt the mouth of this Objector * Tillam Joh. 20. 19. The same day at evening being the first day of the Week He calls it the first day of the Week tho the evening to put the matter out of doubt that this evening was part of the first day of the Week Thus the Holy Ghost provides against future Errors Mr. Warren p. 178. By Christ's second appearance that day seven-night they might be better instructed witness their assembling on that day Act. 2. 1. and Acts 2o To conclude this why our Lord should neglect the Jews Sabbath and afford his glorious Presence in Christian Assemblies on the first-First-day of the Week thus often and thus eminently but to establish this day for Sacred Assemblies and to teach us on what day especially we may expect his Presence and Blessing I confess I am to seek 4. We may take notice of the gracious Speeches Actions and Transactions of Christ at his several appearings tending partly to prove his Resurrection the Ground of our Hope and the Hinge of the Day To this purpose how did he condescend to his poor doubting staggering Disciples manifesting himself on this day to all their Senses distinguishing it from all other days by Sabbath-exercises 1. By his Heavenly Instructions opening the Scriptures Luke 24. 46. and preaching Peace to his Disciples and to us as well as them Ephes 1. 16 17. Having slain the Enmity by his Cross he came and preached Peace On this day he came with his Olive-branch in his mouth saying Peace be unto you 2. By giving forth Commissions to his Disciples Matth. 28. 18 19 20. John 20. 19. As my Father hath sent me so I send you Whose Sins ye remit they are remitted c. and then breathing upon them the Holy Ghost 3. By convincing demonstrations of his Resurrection John 20. 26. to strengthen the Faith of Thomas To which some add 4. His celebration of the Sacred Supper according to that Promise Mr. Warren I will no more drink of the Fruit of the Vine until that day I drink it new in the Kingdom of God That is after I rise from the dead which therefore 't is like he then did yea then he broke Bread and was known of his Disciples in breaking of Bread as he sate with them not at Meat Luke 24. 30. as we read it the word only implys his gesture of sitting Thus Mr. Warren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is probable he did again celebrate the Sacred Supper among them for breaking of Bread commonly alludes to that and his being known to them in breaking of Bread may denote that Ordinance But this is very doubtful Another indelible mark of Honour fixed upon the First-day of the Week is the Mission of the Holy Ghost or the sending the Promise of the Father as a Royal Gift of Christ upon his Coronation-day such a Gift as was never given before And that the day of Pentecost was the first-First-day of the Week I have fully proved SERMON III. Proving the first-First-day of the Week to be the special Day of Solemn Worship under the Gospel from Acts 20. 7. and from Rev. 1. 10. in which last place it is called the Lord's Day HAving passed through five Arguments to prove the first-First-day of the Week to be the day which Christ hath appointed for his Solemn Worship under the Gospel I shall proceed to the next Argument Sixthly Because the
that Justin Martyr gives of the Practice of all Churches in the next Age i. e. on the day called Sunday there is an Assembly of all Christians whether living in the City or Country and because of their constant breaking of Bread on that day it was called Dies Panis August Epist 118. And Athanasius proved that he brake not a Chalice at such a time Socrat. lib. 5. cap. 22. because it was not the first day of the week when it was used And whosoever reads this Passage without prejudice will grant that it is a marvellous adrupt and uncouth Expression if it do not signify that it was the common observance among all the Disciples of Christ which could have no other Foundation but that only laid down before of the Authority of the Lord Christ requiring it of them And saith he I doubt not but Paul preach'd his farewel Sermon after all the ordinary Service of the Church was perform'd which continued till midnight And all the Objections I have met with against this Instance amounts to no more than this i. e. that the Scripture says that the Disciples met together to break Bread yet indeed they did not so And this by what the Doctor says vanishes into Smoak 1. From the whole I may argue If the Apostles and Primitive Christians did observe the first day of the week as their prime and chief time for solemn Worship in season and passed over the old seventh Day then is the first day of the week and not the seventh that precise Day Christ has appointed to be observ'd in his solemn Worship under the Gospel But this was the prime and chief time for solemn Worship in season c. Ergo. 2. And if those meetings on the first day were not such as used to be formerly on the seventh day I desire to know a reason 1. Why their Meetings on the first day should be particularly recorded rather than their Meetings on the seventh 2. And why also the one is so oft mentioned i. e. their Meetings on the first day and no mention at all that they met on the seventh day in the New Testament from the Resurrection of Christ as a Church-assembly to worship God or discharge any part of Religious Duties nor of their meeting on the second third fourth c. Object But it seems as if they came not together till the evening of this day tho it was the first day of the week and so it proves not that this whole day ought to be kept in solemn Worship Answ For this there is not the least shadow of Proof What tho Paul continued his Speech till midnight might not some other Ministers spend the former part of the day in Preaching Exhortation or in Prayer Or might not Paul as some of us do preach twice himself on that day and they refresh themselves about the middle of the day I find one Author speaking thus Durham on the Ten Command p. 264. Paul spending this whole day in that Service and continuing his Sermon till midnight yet accounting it still one day in solemn meeting doth confirm this Day to be more than an ordinary day or than other days of the week as being specially dedicated to these Services and Exercises and totally spent in them It is said that they came together on the first day of the week and no doubt but it was in the morning of that day for so we find they did on the same day of the week Acts 2. 1 2. for when Peter began to preach it was but the third hour which is our nine of the Clock in the morning Sixthly The Lord's day the first day of the week Rev. 1. 10. My sixth Argument to prove that the first day of the week ought to be observed as a day of Rest and solemn Worship under the Gospel shall be taken from that Appellation given to this day Rev. 1. 10. where it is called the lord's-Lord's-day I was in the Spirit on the lord's-Lord's-day Surely this Royal Name or Title adds no small honour to this illustrious Day as it was the first day of Time mentioned in the beginning of the first Book of the Bible so it is the last day of Fame noted in the beginning of the last Book of the Bible to the Praise of him who is our Alpha and Omega The very Name speaks the Lord Christ to be the Author of it Mr. Warren p. 191. who upon the day of his Resurrection was declared both Lord and Christ I find saith my Author an elegant and pious Poem written by Sedulius an Antient Christian * Vid. Sixti Senensis Biblioth Sanct. p. 308. Jerom's Junior being by him translated to this effect After sad Sabbaths th' happy Day did dawn Whose lofty Name from Lord of Lords is drawn A blessed Day that first was grac'd to see Christ's rising and the World's Nativity I shall endeavour to prove that after Christ's Resurrection and Ascension there was a peculiar Day belonging to the Lord above any other day of the week and that this Day was not the old Jewish Sabbath-day but the first day of the week 1. That there was a peculiar Day or one precise Day of the week observed to the Lord in which the Churches assembled together for the Worship of God none will deny God lays claim to one day in seven as his Day 2. And now that this was not the seventh day of the week appears because we no where read that any one Gospel-Church ever assembled together on that day from the Resurrection of Christ Now if that had been the Day the Lord Christ had appointed as Mediator and Lawgiver besure we should have had it mentioned in some place as the very day in which the Churches or at least some one Church did meet together but this we do not find therefore that is not cannot be the day 3. We read of their meeting together no less than four or five times from our Lord's Resurrection and after his Ascension on the first day of the week Joh. 20. 19. and ver 26. Acts 2. 1 2. ch 20. 7. to which I might add 1 Cor. 16. 1 2. 4. No doubt the Apostle John when he says on the Lord's-day refers to a certain particular Day well known to all the Churches to whom he was to write nay known to all Believers and Saints of that time 5. And evident it is that the Jewish sabbath-Sabbath-day is no where either in the Old or New Testament Isa 58. 3. called the Lord's Day tho it is called the Lord's Sabbath and the Sabbath of the Lord thy God Lord in the Old Testament as one observes is the usual name of God indefinitely Dr. Walls p. 46. without particularizing this or that of the three Persons And the Sabbath of the Lord thy God doth not appropriate it to the second Person more than to the first or third And tho the second Person or Christ considered as God made the
Antient Fathers whose Credit and Authority I see no cause to doubt have positively declared that it was the first day of the week that John called the lord's-Lord's-day The first I shall mention is Ignatius Epist ad Trall Magnes who was John 's Disciple and writes thus Let every one that loves the Lord Jesus Christ keep holy the lord's-Lord's-day which was consecrated to the Lord's Resurrection Ignatius saith my Author was not only contemporary with St. John but was his Disciple or Scholar now John according to the best account we can have from Chronology Dr. Wallis Christ Sab. Part. 1. p. 48 49. wrote his Revelation in Paâ—â—os whither he was banished by Domitian in or about the year of our Lord 96 after which he wrote his Gospel and dy'd anno 98 or 99. and Ignatius dy'd a Martyr under Trajan in the year 107. How long before his Death Ignatius wrote his Epistle to the Magnesians Dr. Young cites the same Passage also of Ignatius p. 53. we are not certain nor is it material In that Epistle to the Magnesians even according to the genuine Edition published by Bishop Vsher out of an antient Manuscript not that which is suspected he doth earnestly exhort them not to Judaize but to live as Christians not any longer observing the Jewish but the Lord's-day on which Christ our Life rose again It is manifest therefore saith he that within eight or ten years after John's writing the Lord's-day did not signify the Jewish Sabbath but the first day of the week on which our Saviour rose again Why should any longer doubt in this matter besure Ignatius well knew what day it was that John called the Lord's-day who for some years conversed with that beloved Apostle and Disciple of Christ I might to this saith this Author add the Testimony of Polycarp Polycarp who was also a Disciple of John and collected and published these Epistles of Ignatius and knew what St. John meant by the Lord's-day He proceeds to Justin Martyr Justin Martyr an 129. his second Apology who saith He was not converted to the Christian Religion till about the year 129. about thirty years after St. John 's Death yet he lived so soon after that he could not be ignorant of the Christian Practice and what they understood St. John to mean by the Lord's-day and how that Day was observed On that day commonly called Sunday there is held a Congregation or general meeting together of all Inhabitants whether of City or Country and there are publickly read the Memorials or Monuments of the Apostles or Writings of the Prophets Again the day called Sunday we do all in common make the meeting-meeting-day for that the first Day is it on which God from Darkness and Matter made the World and our Saviour Christ did rise from the dead c. In which places saith he tho it be not called Dominica * The Lord's but Dies Solis †Sunday because speaking to a Heathen Emperor yet it was then solemnly observed 'T is manifest therefore that the lord's-Lord's-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica or Dies Dominicus was the known name of a Day so called when John wrote his Revelation that it was a day of Religious Worship contradistinguished to that of the Jewish Sabbath and so observed and so called by Ignatius within eight or ten years at most after John's writing that Book which he would not have done if he had not thought it to be so meant by his Master St. John And in what manner it was observed in their solemn Religious Assemblies Justin Martyr tells us He also adds Clemens Irenaeus Origen Tertullian c. To which I might add Pliny that liv'd under Trajan who tho a Heathen could observe how these morning Stars used to meet early on this day Warren on the Sabb. p. 195 196. and sing Hymns to Christ and not only sing his Praises but celebrate his holy Supper on the Lord's-day And 't is known to have been the common Question put to the Christians by the Pagans Dost thou observe the Lord's-day The usual Answer was I am a Christian I dare not intermit it O blessed Souls saith my Author because they were Christians they durst not intermit the Lord's-day tho they lost their dearest Lives for keeping it The learned Dr. Du-Veil cites not only Ignatius and Clemens On Act. 20. p. 150 151. but Theophilus Patriarch of Alexandria to the same purpose also Sedulius and divers other Antient Fathers as Austin Maximus Isidore and Gregorius Turonensis who speaketh thus This is the day of the Resurrection of our Lord Jesus Christ which we properly call the lord's-Lord's-day Eusebius saith We keep holy the lord's-Lord's-day Dr. White cites Ignatius his Epistle ad Magnes Ep of Ely on the Sab. p. 74. Instead of the Sabbath let every Friend of Christ keep holy the Lord Christ's Day in memory of his Resurrection Note there is a Treatise of Ignatius that is excepted against called his Epistle to the Philippians as spurious see Mr. Perkins Prep to the Dem. of the Prolem This was also approved by Dr. Twiss after compared with the Latin Translation and two Manuscripts at Oxon. the Day wherein spiritual Life received beginning and Death was vanquished This Encomium saith the Doctor which this holy Martyr Ignatius hath stampt as an honourable Character upon the Lord's-day declareth what Esteem the Primitive Church entertained of this day Moreover Theodoret has this material Passage that they did no longer keep the Sabbath but led their Lives according to the Lord's-day in which our Life arose meaning our blessed Lord. Dionysius See Mr. Warren 's Jewish Sabb. p. 22 23. Bishop of Corinth saith We have spent holy the Lord's-day or passed thro it to the end Tertullian who flourish'd about the year 200 saith On the Lord's-day we hold it lawful to feast * Or unlawful to fast because it is a day of Joy and Gladness so that in his time the Title of Lord's-day was appropriated to the first day of the week Origen saith Origen an 226. The Lord rained Manna from Heaven first upon the first-Day which is the Lord's-day Alsted and upon the Sabbath none Let the Jews understand that even our Lord's-day was preferred before the Jewish Sabbath Chron. Patr. Athanasius 's Testimony is also full Athan. an 326. The Sabbath was of great esteem among the Antients but the Lord hath changed the Sabbath into the Lord's-day not we by our authority have slighted the old Sabbath but because it did belong to the Pedagogy of the Law when Christ the great Master came it became useless as the Candle is put out when the Sun shines He affirmed also that the Sabbath and Circumcision were both of them legal Observances Moreover I might cite Austin Ambrose Hierom and many more who all testify that the Lord's-day was the first day of the week and observed as the special Day in God's
strength on any other day from morning to night and nothing is hereby lost that is needful to the due sanctification of it For what is by some required as a part of its Sanctification is necessary and required as a due preparation thereunto 1. From what the learned and pious Doctor saith I infer that these Sabbatarians do not only Judaize in respect of the Seventh-day it self but also as to the time when they begin their pretended Sabbath 2. And as to what he says about the beginning of the Lord's Day I see no just cause to dissent from him provided none from thence take liberty to end the Day too soon And I think it would be a reproach to any Person to begin to work before midnight of the Lord's Day or to suffer their Servants to work after twelve a Clock on the Seventh-day at night nay it might be better if they left off sooner that so they may not be hindered in God's Service on his Day for the natural Day with us begins at midnight and ends at midnight and tho 't is the Lord's Day not the Night we are to observe in his solemn Worship yet must we have time for preparation and after the Day is gone for Meditation Prayer c. And let none mistake the Doctor he hints plainly enough that by way of preparation we ought to begin sooner and then certainly to continue our meditation after the day is past till it is fit to go to our natural Rest and the contrary is a scandal and reproach to Religion and true Piety How the Lord's Day should be kept Certainly since the Lord's Day or the First-day of the Week is the Day of holy Rest and solemn Worship in Gospel-times it behoveth us to know and consider well how we should keep it or observe it to the Lord. 1. Evident it is that some are carried away by delusion who believe all days are alike and so every day should be kept as a Sabbath which is nothing less than the design of the Devil who if he can perswade men that there is no such thing as a Sacred Rest or any one day required by Authority from Christ will soon bring them to observe no day at all and so all Gospel-worship Religion Piety and the special Day of Worship will soon fall together 2. Nay and I am satisfied that one grand cause of the lamentable decay of true Zeal and Piety and of the grievous witherings among us in these days is that sad carelesness and looseness about a due and religious observance of the Lord's Day For when more Conscience was made of the Dutys of this Day how did Religion and strict Godliness flourish in this Nation and in the Churches of Christ and godly Families Nor will it be better till a Reformation be attained in this case 3. Yet On the Sab. P. 317. as Reverend Owen observes several Instances there are of the Miscarriages of men on the one hand and on the other Some formerly and may be now think they are obliged to keep the Lord's Day after the manner the Jews kept the old Sabbath To which I might add some are too Pharisaical in this matter There hath been saith the Doctor some excess in directions of many given about the due sanctification of the Lord's Day which indeed he calls severe directions about Dutys and manner of performance on which some others have taken occasion thereby to seek Relief and have rejected the whole Command So that it appears in this as in many other cases men are ready to run into extreams on the one hand or the other Directions Pag. 21. saith he have been given and not a few for the observation of a Day of holy Rest which either for the matter of them or the manner prescribed have no sufficient warrant or foundation in the Scripture Whereas some have made no distinction between the Sabbath as Moral * That is one day in seven as he calls it a moral positive elsewhere and as Mosaical unless it be merely in the change of the Day and so have endeavour'd to introduce the whole practice required on the latter into the Lord's Day Nay as I shall shew you they have asserted the simple morality of the fourth Commandment to consist in the observance of the precise First-day of the Week or the Lord's Day as the Saturday Sabbatarians do on the Seventh which is no small Error on both sides and is attended as I have proved with great Absurdities and dangerous Consequences Therefore if any ask how should we observe the Lord's Day for we are fully satisfied say they that is the Day the Lord hath made as the Day of Rest and solemn Worship under the Gospel I answer First Negatively not after that legal severe or strict manner as was the Jewish Sabbath under the Law I am perswaded some good Men in the last Century have by an over-heated Zeal stumbled many godly Christians by pressing the Lord's Day observance just after the manner of the old Jewish Sabbath as if one precise Day of Worship was a pure moral Precept But if the morality of the fourth Command consisted not in the observation of the precise Seventh-day as I have shewed besure it doth not in the observance of the First-day tho it be our Duty by mere positive Right to keep it wholly to the Lord. And should we press the observance of the Lord's Day with that severity and strictness the Seventh-day Sabbath was to be observed we should bring our People into equal bondage with the Jews of old But let us avoid all Extreams on either hand for as I hinted some Learned Men formerly * And there are too many of this sort also in our days opened a door to loosness and licentiousness on the one hand by not allowing the First-day's observance to be of Divine Institution and so allowed of Sports and carnal Delights on the Lord's Days I might mention Mr. Primrose Dr. Heylin Pocklington c. So others 't is evident have exceeded as much on the other hand but 't is best to keep in a medium betwixt both Therefore in the Negative 1. I do not believe it is unlawful to kindle a Fire on the Lord's-day because 't is not forbid in the Gospel as it was under the Law on the old Sabbath-day 2. I do not believe 't is unlawful to travel further than a Jewish Sabbath-days Journey whether to to hear a Sermon or to visit a sick Person or the like We have no bounds under the Gospel On the Sab. p. 353. saith Dr. Owen for a Sabbath-days Journy provided it be for Sabbath Ends. In brief all Pains or Labour that our Station and Condition in this World as Troubles may befal us make necessary as that without which we cannot enjoy the solemn Ends and Uses of this sacred Day of Rest are no way inconsistent with the due observation of it It may be the lot of one Man to
and if our Congregations do not need such a weekly Collection yet it ought to be made for others who may need our help In which Contribution every one save Receivers ought to be Givers according to their Ability tho it be but two Mites and often on this day also the Lord's Supper is to be celebrated These were the practices of the Primitive Christians as Dr. Young abundantly hath shewed out of the Writings of the first Antient Fathers as Ignatius Justin Martyr c. VII Meditation is a great Duty on the Lord's Day On the Sab. p. 345. as Dr. Owen shews and this 1. In respect of God himself whose Glory we must make our end in all we do We ought to meditate on the Majesty Greatness Omnisciency and Holiness of God in our Approaches to him in Prayer and hearing his Word c. and so on all the days of our lives 2. We ought to meditate on Jesus Christ in a peculiar manner as the special Author of that Ordinance in which we approach to him and come together to celebrate Consider his Rest God takes up his Rest in Christ his Satisfaction and Complacency in him and in the Way and Covenant of Rest for us thro him therefore this is a sutable Subject of Meditation on this day 3. Let us meditate upon the Glory and Excellency of Christ's Person and of his wonderful Love 4. The Day it self and its sacred Services are to be meditated upon and those Privileges we are partakers of On this Day our Rest was perfected for then Christ rose again for our Justification and spoke Peace to his Disciples and so he doth to us On this day we were justified in Christ accepted in Christ pardoned in Christ as in our Head and Representative on that very First-day he rose from the Dead Therefore let Faith on this day be exercised and let us labour for thankful Hearts and rejoice with singing on this day which the Lord hath made to this end Caution Let all take heed that none profane the Lord's Day nor any way cast contempt upon it which may be done many ways 1. By doing servile Work on this day out of a covetous mind How some profane the Lords Day and so instead of doing the Lord's Work on his day they do their own 2. By walking in the Fields for their own carnal pleasure and recreation O this is an abominable Evil. 3. In gaming and playing or sporting on the Lord's Day 4. In taking upon them needless Journeys to visit their Friends because they cannot they pretend spare any other day to do it for fear of outward loss to themselves and Families Christ shall suffer the loss of his Honour and Service rather than they will lose any part of one of their own days 5. Some will not spare time on working days for themselves or Servants to take a Potion of Physick to remove Distempers of the Body but refer it to the Lord's Day which certainly is a horrid Evil And can they think God will bless that Physick Is it not Sacrilege to rob God of his Day for any external advantage which he hath dedicated and set apart for his own Worship c. He that converts any time of the Lord's Day Watson 's Body of Divinity p. 335. saith one to worldly Business is a worse Thief than he that robs on the High-way for such a Thief does but rob Man but this Thief robs God he robs him of his Day 6. Such as spend part of it in casting up their Debts or setting their Shop-books right 7. Such as take liberty to lie long abed on the Lord's Day and prefer their carnal Ease above the Honour of Christ and his sacred Worship to the reproach of his Church and grief of his Ministers 8. Such as spend more time on the Morning of the Lord's Day to dress and trim their Bodies than they take in Prayer Reading and Meditation to prepare their Souls for God's holy Worship These should be taken notice of and reproved perhaps all the Morning is spent thus and not two Minutes either in Prayer Reading or Meditation 9. Such as neglect coming into the publick Worship of God on the Lord's Day till perhaps near half the Dutys of Worship are over by this God is provoked and shame attends our Assemblies and our Sacred Religion is exposed to reproach How far do the Papists for Zeal in their false Religion out-do many who would be thought the most refined Protestants How early are they at their Devotion on this day as well as on other days of the Week Let us reform in this case for the Lord's sake or else throw off our Profession God's Soul loaths lukewarmness let us either be hot or quite cold lest God spew us out of his Mouth 10. In worldly and needless Discourses how much time on the Lord's Day is this way idly wasted and the day this way profaned as well as in many other ways which I shall now omit to mention To close all Let us make due preparation for the Worship of God on his Day and rejoice at the approach thereof wherein we have a Prize for our Souls put into our hands and may injoy God's Presence if not wanting to our selves This is the Queen of Days as Ignatius called it which God hath crowned with Blessings on which day the Spirit most gloriously descended and the dew of the same Spirit still falls upon our Souls and we may write This was the day of our new Birth and in which Christ often carried our Souls into his Banquetting-house and also feasted us with the fat things thereof This know assuredly as you grow cold in respect of the day of Worship you do certainly grow cold as to the Worship it self and in this lies one of the great Evils of our present Day What Zeal did attend Christians in this Nation in former times and how religiously did they observe the Lord's Day Let us call to mind our espousal Love and do our first Works lest Christ remove our Candlesticks out of their places FINIS ADVERTISEMENT THE confession of Faith put forth by the Elders and Brethren of many Congregations of Christians baptized upon Profession of their Faith in London and the Country The Third Edition with almost forty of the Ministers Names prefixed to it As also the Catechism agreeable to the Confession of Faith owning Election and final Preseverance necessary for the Instruction of Youth in the Fundamentals of Religion The Remainder of the Impressions of these two Books with the full and true Right of printing of them for the future are sold to the Bookseller Mr. Marshal at the Bible in Grace-Church-street London It is desired that all Persons that are desirous to promote such useful Books may apply themselves to the said John Marshal to be furnished with them Books printed for and sold by John Marshall in Grace-Church-street writ by Mr. Benj. Keach THE Display of Glorious Grace or the Covenant of Peace opened in fourteen Sermons lately preached In which the Errors of the present day about Reconciliation and Justification are detected The Breach Repaired in God's Worship or singing of Psalms Hymns and Spiritual Songs prov'd to be an holy Ordinance of Jesus Christ Wherein the chief Arguments of many Learned Divines who have wrote on that Subject are recited as Mr. Cotton of New-England Mr. Sydenham Dr. Roberts Dr. Owen Mr. Caryl Dr. Du-Veil Mr. Wells c. With an Answer to all Objections As also an Examination of Mr. Isaac Marlow's two Papers one called a Discourse concerning Singing c. the other An Appendix wherein his Arguments and Cavils are refuted Spiritual Songs being the Marrow of the Scripture in Songs of Praise to Almighty God c. with 100 Divine Hymns on several occasions as now practised in several Congregations in and about London The second Edition with a Table of Contents
sixteenth year after Christ he lays it positively down that the Sabbath was now abrogated with the other Ceremonies which were to vanish at Christ's coming Let no man judg you c. the Sabbath saith he is well match'd with Meats and Drinks New Moons and Holy Days which were all Temporary Ordinances and to go off the stage at our Saviour's entrance And that Paul means the Seventh-day Sabbaths he cites Ambrose Hierom Epiphanius Chrysostom Augustin and their particular Books that they understood Paul thus in Col. 2. 16. as he did Praefat. in Galat. Apocal 10. take what Hierom saith as follows There is no Sermon of the Apostles saith he either delivered by Epistle or by word of Mouth wherein he labours not to prove that all the Burdens of the Law are now laid away that all those things which were before in Types and Figures namely the Sabbath Circumcision the New Moons and the three Solemn Festivals did cease upon preaching the Gospel In the Context and from these Verses the weekly Sabbath no doubt is included For 1. It is part of the Hand-writing vers 14. 2. It is a Shadow c. vers 17. 3. They are commanded not to submit to the Censures of men herein vers 16. And whereas it is objected Object The Apostle doth not mean the Weekly Sabbath 1. It is certain that the primary and almost constant use of the word Sabbath Answ is to denote that weekly Day of Rest which God commanded the Jews to observe Read Mr. Baxter on the Subject and whereas it is applied to any other Days 't is in allusion to this because of the Rest from servile Work upon them in which respect they were like to the Weekly Sabbath as appears Levit. 16. 31. and Chap. 23 24 32 39. which are all the places where the word Sabbath is expresly applied to any other days And therefore the primary and almost constant use of the word ought not to be forsaken 2. Wherever the word Sabbaths is used absolutely as here without any expression in the Text to limit it 't is to be understood of the Weekly Sabbath The reason of which Rule is obvious because otherwise the Scripture would be of doubtful Interpretation and as 1 Cor. 14. 8. the Trumpet would give an uncertain sound 3. Therefore as I said wherever the word Sabbaths is used as here with distinction from Holy Days or Feasts and New Moons it must mean the Weekly Sabbaths otherwise the Apostle would be guilty of an unnecessary Tautology it being certain there is no other Day called a Sabbath in Scripture but what is included in those two words Therefore I conclude by Sabbaths in this Text not only may but must be understood the Weekly Sabbath and consequently it proves not only that Christians are not bound to observe the Jewish Sabbath but that they ought not so to do Take here what Mr. Baxter saith on this Text Baxter on the Lord's Day P. 167 viz. How plainly and expresly Paul numbereth Sabbaths with Shadows that cease see Col. 2. 16. to pass by other Texts and what violence mens own Wits must use in denying the Evidence of so plain a Text. The Reason that he saith not Sabbath but Sabbaths is against themselves the plural Number being most comprehensive and other Sabbaths receiving their name from this And the word Sabbath is always used in Scripture for a Rest which was partly Ceremonial See what Dr. Young in his excellent Dies Domin saith c. III. Moreover can any serious thinking Christian suppose that Paul the great Apostle of the Gentiles would thus write of Sabbath Days New Moons Times and Years without exception if the Seventh-day Sabbath had remained as the Sabbath of the Lord and the Day of Gospel-worship What speak thus without restriction or intimation and yet not include the Seventh-day Sabbath Had not that Day been comprehended and meant by Sabbath Days sure he had let this Church have known it it behoved him to be faithful to us who was our Apostle and so he says he was and had declared the whole Counsel of God Acts 20. yet makes no mention of any such Jewish Sabbath to be our duty to observe but the direct contrary that it was a Shadow and that we are not to be judged or condemn'd who regard it not any more than other Times as New Moons c. But saith the Seventh-day Sabbatarian Object The Ordinances of the Law were glorious therefore Paul could not refer to them when he speaks of beggerly Elements Thus Tillam When compared to the Ordinances of the Gospel Answ they may be called weak and beggerly as Paul shews speaking of the Law written in two Tables of Stone which he calls glorious 2 Cor. 3. 7. yet a ministration of Death and Condemnation vers 9. For even that which was made glorious had no Glory in this respect by reason of the Glory that excelleth vers 10. The Shadow seems glorious till the Substance comes but what Glory appears in it then None at all What is the Glory of the Moon when the Sun appears and shines forth splendidly So what signifies the Shadow of Rest to the true Antitypical Sabbath of Rest which we have in Christ we that believe do enter into Rest Besides St. Paul calls Jewish Ordinances Carnal Ordinances which terms as much eclipse their Glory as to call them weak and beggerly Elements Heb. 9. 10. Meats and Drinks and divers Washings and carnal Ordinances Carnal Ordinances no doubt include all the Jewish Sabbaths viz. Days Months Times and Years as well as Circumcision legal Washings and Sacrifices The Apostle calls them not only carnal weak and beggerly Elements but unprofitable There was a disannulling of the Commandment going before Heb. 7. 18. for the weakness and unprofitableness thereof Take here what Calvin saith tho I in some things differ from him For seeing in the Lord's Resurrection is found the end and fulfilling of the true Rest Instit 2. c. 8. Sect. 34. which the old Sabbath shadowed by that very day which set an end to those Shadows Christians are admonished not to stick to the shadowing Ceremony He it seems concludes that the Jewish Weekly Sabbath as well as their Fellows was a Shadow of that Rest we have in Christ Take also what another nameless Author saith concerning the Antient Fathers St. Paul sharply reproveth those who allowed yet the Jewish Sabbath i. e. they observed Days Months Times and Years as if he had bestowed his labour in vain upon them Gal. 4. 10 11. But more particularly in his Epistle to the Colossians Chap. 2. 16 17. Let no man judg you in respect of an Holy Day or of the New Moons or of the Sabbath-Days which were a Shadow of things to come but the Body is of Christ Yet notwithstanding all this care both of the Apostles in general and more especially of St. Paul to suppress this Error it grew up
Seventh-day and sanctified it not that Adam knew any thing of it or that he gave him a Command to keep it P. 64 65. Dr. Oweâ— owns there are sundry things asserted in History by way of Anticipation tho he suppose they fell out commonly in the same Age but methinks he saith little to the purpose to confutâ— what other learned Men have said on this account and to reserve my own thoughts to mâ—â—self I shall give you an account of what two 〈◊〉 three of them assert who believe Moses wrotâ— this in Gen. 2. by way of Anticipation Onâ— Author having shew'd that some believe God 〈◊〉 the beginning of the World did set apart thâ— seventh day Heylin's Hist of the Sabbath p. 3. and commanded Adam to keep it says that others and those antienter and oâ— more Authority conceive these words to be spoken by a Prolepsis or Anticipation and to relate to the times wherein Moses wrote and intimated only the reason why God required of the Jews to sanctify the seventh day rather than any other no Precept to that purpose being given to Adam and to his Posterity nor any Mystery in the number seven why it should be thought most proper for God's Publick Worship And this saith he is indeed the antienter and more general Opinion unanimously deliver'd both by Jews and Christians and not so much as question'd till these latter days And tho some ascribe it to Tostatus as the first Inventer of it yet it is antienter far than he tho were it so it could not be deny'd but it had an able and learned Author who considering the times in which he lived and the shortness of his Life hardly ever had his equal 〈◊〉 is true Tostatus makes this Query Whether 〈◊〉 Sabbath being sanctified by God in the Inâ—â—cy of the World had been observ'd by Men â—o the Light of Nature and returns this Anâ—â—er that God commanded not the Sabbath to 〈◊〉 sanctified in the beginning of the World 〈◊〉 it was commanded afterwards by the Law 〈◊〉 Moses when God did publickly make known 〈◊〉 Will on Mount Sinai and that whereas 〈◊〉 Scripture speaks of sanctifying the seventh 〈◊〉 in Gen. 2. it is not to be understood as if 〈◊〉 Lord did then appoint it for his publick â—orship but to be refer'd to the time wherein â—oses wrote which was in the Wilderness c. 〈◊〉 so the meaning of the Prophet will be â—â—iefly this that God did sanctify that day â—at is to us that are his People of the House 〈◊〉 Jacob. So far Tostatus Our Author also cites 〈◊〉 Josephus speaking after the same manner * Antiq. l. 1 2. and â—â—th he Solomon Jarchi one of the principal â—abbins speaks more expresly to this purpose 〈◊〉 makes this Gloss or Comment upon Moses's words God blessed the seventh day i. e. in Manna because for every day of the week an Homer of it fell upon the Earth and a double â—ortion on the sixth but none fell on the seventh â—ay at all He also quotes Mercer one much â—onversant in the Rabbins who confesses the Rabâ—ins generally refer'd Gen. 2. to the following â—â—mes even to the Sanctification of the Sabbath â—stablish'd by the Law of Moses Doubtless â—he Jews who so much doted on their Sabbath would by no means have robbed it of so great Antiquity had they had any ground to approve â—hereof or not known the contrary so that the â—cope of Moses in this place was not to shew the time when but the occasion why God did afterwards sanctify the seventh day because that on that day he rested from all his Works Moreover the same Author saith Nor 〈◊〉 it otherwise conceiv'd than that Moses did heâ—â— speak by way of Prolepsis or Anticipation 〈◊〉 Ambrose Catharini * One of the Trent Council opened the contrary thâ—â— next falls foul upon Tostatus Yet saith he 〈◊〉 same Catharini affirms in the same Book thâ—â— nothing is more frequent in holy Scripture thâ—â— these Anticipations and among others our Aâ—â—thor mentions one or two it is said of Abrâ—â—ham that he removed to a Mountain eastwaâ—â— of Bethel whereas it was not called Bethel till 〈◊〉 hundred years after and Abraham knew it 〈◊〉 by that name but Moses writing the Historâ— of Abraham saith a French Protestant Divine 〈◊〉 calls it by Anticipation Bethel which was 〈◊〉 so called till Jacob gave it that name Gen. 28. 13. which bâ—â—fore was call'd Luz So in Judg. 5. 9 19. 〈◊〉 said the Angel of the Lord came up from Gâ—â—gal to Bokim which was not so call'd till afteâ—â—wards Ver. 32. We also find in Exod. 16. that Mosâ—â— said This is the thing that the Lord commanded Fill an Omer of it to be kept for your Generations that they may see the Bread wherewith you have been fed in the Wilderness when I brougâ—â— you forth from the Land of Egypt Ver. 33. So Aaron laid it up before the Testimony to be kept Calvin saith this Author tells us on this Text indeed it could not well be otherwise interpreted i. e. but by Anticipation for how could Aaron lay up a pot of Manna to keep before the Testimony when as yet there was neither Ark nor Tabernacle and so no Testimony at that time Moreover Moses tells us in the place before mention'd that the Children of Israel eat Manna forty years which saith he is not otherwise true in that place and time but by Anticipation Now I argue thus If Moses by way of Anticipation speaks of that as being done â—â—ich was not actually done till forty fifty or â—undred years after why might he not in 〈◊〉 2. put that in after the same manner that â—s not indeed done till his time when God gave 〈◊〉 the Commandment of the Sabbath If he â—ts that into his History as done which was 〈◊〉 done till a hundred years after why not 〈◊〉 other thing till two thousand years The â—â—stance of time to me signifies nothing tho 〈◊〉 Owen seems to intimate as if it did I â—â—ll leave this to all Mens serious thoughts 〈◊〉 what little reason the Sabbatarians or others 〈◊〉 to cast so much contempt on what these 〈◊〉 have said Secondly As to the other sort who insist not 〈◊〉 much on this yet deny that God gave Adam 〈◊〉 Command to keep the seventh day tho it 〈◊〉 said God blessed the seventh day and sanctified 〈◊〉 Now by the way consider 1. The Scripture expresses not the manner 〈◊〉 the Lord sanctified it God by way of Destination from the beginning appointed the Sabbath for after-times 1. Whether by â—â—parting any special Holiness to that day â—hich as Dr. Owen saith it was not capable 〈◊〉 there being no inherent Holiness in that day â—ore than another 2. Or by dedicating the â—â—me to any Religious Worship for Adam to be â—â—und in on that day Or 3. Whether he â—â—ight not then by a Decree or Purpose only â—â—estine that day to religious Worship for
and the Courts at Westminster Saturday is called Sabbati or Dies Sabbati True as supposing by Tradition this day of our week to be what the Jews called the Sabbath in their week but do you not know also in the same Records Sunday is called Dies Dominicus the Lord's-day And if those prove Saturday to be the Jewish Sabbath why should not these as well prove Sunday to be the Lord's-day All the difference is as to that you were quick-sighted but blind as to this You may observe also that the one is Sabbati or Dies Sabbati in the Genitive case in the same form with Dies Saturni and as the other days are but the Lord's-day is Die Dominico in the Ablative meaning I suppose that Saturday is the day which had been the Jewish Sabbath but this the day which is the Lord's-day Which different Construction seems plainly to intend in our Law a different import of the words by Dies Saturni or Dies Lunae we do not mean a Day instituted by Saturn or the Moon as by Dies Dominica we do mean the Day instituted by our Lord like as by Coena Dominica we mean the Supper instituted by our Lord So that these Records do you no Service at all but Disservice I shall here before I close add a few Syllogistical Arguments for our Opponents to answer Arg. 1. If the holy Spirit doth write the whole Moral Law of God in the Hearts of all true Believers but doth not write the Law of the Seventh-day Sabbath in their Hearts then the Seventh-day Sabbath is no Moral Precept but the former is true Ergo. Arg. 2. The holy Spirit doth convince all Gospel-Believers of all immoral Evils or of every simple moral Precept the holy Spirit doth not convince all Gospel-Believers it is an Evil not to observe the seventh Day as a Sabbath nor that this is a moral Precept Ergo 'T is not an immoral Evil to work upon that day c. Or thus Arg. 3. The holy Spirit guides all true Believers into all Truths that result from the holy Nature of God or that are good and therefore commanded the holy Spirit doth not guide all true Believers to observe the seventh Day as a Sabbath Ergo the Seventh-day Sabbath is no such Truth c. Arg. 4. If the New Testament be a perfect Rule of Faith and Practice and there is no Precept nor Precedent for the observance of the Seventh-day Sabbath the Seventh-day Sabbath ought not by us to be observed but the former is true Ergo 't is not our duty to observe that Day Arg. 5. If Christ and Paul after him have made known or declared the whole Counsel and Will of God or whatsoever we should believe observe and practise but have not made known or declar'd it is our duty to observe the seventh Day then 't is not our duty to observe it but the former is true Ergo. Arg. 6. If the Law of the Seventh-day Sabbath as given by Moses belonged wholly or was annexed to the Judgments of the Mosaical Oeconomy and the Judgments of the Mosaical Oeconomy belong not to the Gospel-Church then the Law of the Sabbath as given by Moses belongs not to us but this is so because Death was the Penalty of the breach thereof Ergo. Object What if we grant that all the ten Commandments belonged or were annexed to the Mosaical Oeconomy are all the ten Commandments abrogated therefore or not in force to us Answ I have shewed that the whole Moral Law is given forth by Christ considered as Mediator and that we are not obliged to observe them as given by Moses and the precise seventh Day being no simple Moral Precept but merely Judaical pertaining to the Covenant of Works our Lord hath not nor could confirm that Precept in the Gospel so that it appears the Sabbath only belonged to the Mosaical Oeconomy and will you affirm that of all the Ten. One Sabbatarian * Mr. Edw. Stennett on the Sab. p. 50. saith That all the ten Commandments had the Penalty of Death annexed to them to be inflicted by the Magistrate which saith he is an evident distinction between Moral Laws and Laws Ceremonial c. Again he saith Pag. 53. See the Snare broken the Sabbath having the same Penalty that the other nine have it convincingly proves the Morality of it Answ 1. This shews that none of the ten Commandments as given by Moses are in force to Believers or oblige the Gospel-Church but only belong'd to the Jewish Policy as formally deliver'd Exod. 20. and tho the Moral Law given by Christ as Mediator doth oblige us yet the precise seventh Day being no Moral Precept but only Judaical is gone it not being given forth anew in the Gospel nor could be given with its old Sanction viz. the Penalty of Death to be inflicted on such that break it because the Gospel-Church is no Political Body or Civil State they can't inflict Death on such as transgress this or other Precepts 2. Nay nor ought such to die that profane the holy Name of God or disobey their Parents or commit Adultery c. by any Law given by Christ in the Gospel * And do not such as affirm otherwise strangely Judaize those Temporal Punishments only belonged to the Mosaical Oeconomy many in the Gospel-Church before call'd were guilty of the gross breach of divers moral Precepts yet were not to be put to death Christ came not to take away Mens Lives but to save them both from temporal and eternal Death 3. Moreover it is a grand mistake to say that the Penalty of Death distinguisheth Moral Laws from Ceremonial for he that in the days of Atonement did not afflict his Soul Levit. 23. 29. must die or be cut off and whosoever toucheth the Mount shall be surely put to death Exo. 19. 13. And he that was not circumcised must die or he cut off so for divers other Sins †Exod. 30. 33 38. Lev. 7. 20 21 25 27. 17. 4 9. that were not Moral Precepts Pray read Heb. 10. 28. Paul shews that in this respect we are not come to Mount Sinai but to Mount Sion Heb. 12. 18. and sad it is to see any so left as to endeavour to carry the People back again to that fiery Law which was so terrible as the Apostle shews ver 21. But it is no marvel they do thus when they that intimate the Law and Covenant Exod. 20. was the Covenant of Grace If I have an Answer God sparing my Life you shall see what some of their chief Writers have said as to this and some other things that may seem more distasteful to all pious Christians Arg. 7. If the first Day was observed as a day of Worship by the Apostolical Church and no other day of the week then the first Day is that day of Worship which we should observe but the first Day was so observed c. Ergo. Arg. 8. If Moses as