emera and heard behind him a great voice as of a Trumpet saying I am Alpha and Omega The Question is What day this was Ans 1. Some have thought this to be a yearly day in Commemoration of the Birth of our Lord Jesus Christ which some think was in December and therefore we in England and a few others who observe the old Style keep the 25th of December and the rest of the Christian and Romish World in the Western part of it who observe any day upon that account keep the 15th day of December i. e. ten days sooner than we in remembrance of it And some thought the day of Christ's Birth was in September and I find in Gregory's Posthuma p. 164 that the day of Christ's Nativity was not in use till 532 years after He says the Alexandrians Aethiopians and Armenians hold he was born the Sixth of January and the Bishop of Middleburgh that he was born in April Beroaldus in October Scaliger and Calvisius that 't was in September Hospinian that Christians did not celebrate the 25th of December as to Christ then born but to make amends for the Saturâ—alia p. 166. And as to the time of Christ's Birth and the time of making the World he says there are forty several Opinions p. 171. And which of these forty the World should follow in so doubtful a matter which was not in use in 532 yeaâ— after Christ and about which there are so many several opinions who shall resolve us Which Gregory was a very learned man and if these Matters of Fact be true about Christmas-day they may somewhat stumble Christmas-day-men But supposing â— were in December either those who observe the 15th of December or those who observe the 25th are certainly out in that observation one of those must needs be out and mistaken unleâ—â— they will both yield That if Men observe any one day upon thâ— account it sufficeth no matter which or unless they will say That if the Church in France or Rome command the observing the 15th there that is the right day there upon which Christ was born because the Church there says it And if the Church here observe the 25th that is the right day here because the Church here says it By which large Rule other Churches may as well observe any day they please but no one day at all being appointed that I ever read of in the Scripture for commemorating the Nativity of our Lord I know no good ground for observing any day upon that account Ans 2. Some think the Lord's day in Rev. 1. 10 is a yearly day in Commemoration of the Resurrection of Christ which is commonly kept upon easter-Easter-day which resurrection-Resurrection-day John and his Disciples observed if the History be true upon the Fourteenth Day of the First Month upon whatever day of the week it fell according to the Jewish Account Ans 3. And some think the Lord's day in Rev. 1. 10 to be that Great Providential day in the latter days when Christ will appear to plead the Cause of his Lordly Authority and Kingly Power which they think John might see in that Vision And some may take it to be the day of Christ's Coming which 1 Thess 5. 2 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Day of the Lord or the Lord's day which day Phil. 1. 6 10 is called the day of Jesus Christ and the day of Christ Ans 4. Some think the Lord's day in Rev. 1. 10 to be a Weekly day of which sort some have thought it to be the First day of the week which we commonly call Sunday for which they alledge Ecclesiastical Tradition Others think if it be a Weekly day that it is the seventh day of the week for which they alledge divers Scriptures and which is to be preferred in such Cases which God has thought fit to leave so undetermin'd as this in Rev. 1. 10. either Tradition if Tradition were for it or the Scriptures collated with Rev. 1. 10 is much of the Question between these two Now as to the first Opinion That the day in Rev. 1. 10 was an Anniversary day observed by John in remembrance of the Incarnation or that it was an Anniversary day observed by him in remembrance of the Resurrection I may say as in the case of Moses's dead Body Deut. 34. 6 No man knoweth of his Sepulchre to this day so I say here the Lord has no where in his Word certainly revealed what day this was but has as it seems to me if we may be allowed humbly so to write purposely hidden it and if we may humbly enquire into the reason of that hiding it the notorious Idolatries Debaucheries Uncleannesses Blasphemies and great Wickednesses to which God in his Word gives no Countenance accompanying its observation may somewhat resolve us As 't is generally thought the reason why the Lord did not make known where be buried Moses was that his Body or Sepulchre might not be to the Israelites an occasion of Idolatry and consequently of all other Wickedness as it was in the case of Aaron's Golden Calf Exod. 32. 4 5 6 7 which Moses burnt powdered and strewed upon the Water and so made it impossible ever to be found v. 20. But the main doubt from Rev. 1. 10 is Whether it be a Weekly day and what day of the week it is One of the great Writers for the First day says There is an Universal Testimony for its observation for Sixteen hundred years together to which if that Account were true which I think will appear after in this Book to be mistaken I answer That from Lamech Gen. 4. 19 to the Prophet Malachi Mal. 2. 14 15 which as some compute was about 2480 years together Polygamy or the having many Wives was frequently practis'd by some eminent in the Church at that time and was doubtless held lawful by them for we cannot charitably suppose they commonly and openly lived in gross Sins and practised what they condemned in their Judgments as sinful and yet there were Laws in the Word at that time as we now find expresly against it as Gen. 2. 23 24 The man and his Wife shall be one flesh and after Lamech Thou shalt not take a Wife to her Sister during her life Lev. 18. 18 for that two Wives at once for one man they two would be to one another as two Sisters and yet the having more Wives than one was for a long time practised and little taken notice of if at all by the Prophets who sharply reproved other Sins of that People till the time of Malachi which sinful practice is fully refuted by our Lord upon occasion of his rightly stating the Case of putting away a Wife Mat. 19. 3 4 5 6 Mark 10. 7 8 They two viz. the Man and his Wife not they three four or five shall be one flesh and by the Apostle 1 Cor. 6. 16 Eph. 5. 3. And so the Feast of Booths in Nehemiah 8. 17 was not
observed as some compute from Joshua to Nehemiah which was for about One thousand years And for how many years the Seventh day Sabbath was before and under the Captivity turned into a Market-day Neh. 13. 15 to 21 I know not but 't is there written that their Fathers marketting upon the Sabbath occasioned the Captivity of Israel and Israel under their oppressing Persecutors was there particularly reproved for prophaning the Sabbath by Nehemiah as I shall shew more under the twelfth Question So that Commands may be broken and great and plain Duties may be long and generally omitted in the Churches and great Faults committed and yet Commands are still Commands and Duties continue Duties and Sins are still Transgressions of the Law and as soon as God does give us the knowledge of any Duty we ought to set about it and when He discovers to us any Sin we should bewail it and turn from it And in Truth the longer the observation of the Seventh day has been discontinued if it had been for Sixteen hundred years together which Reckoning I think you may hereafter find diminished the louder the Lord in the Fourth Command doth call upon us to return to the Law and to the Testimony the length of time wherein some Churches have given a Bill of Divorce to the Sabbath being a strong Argument to continue no longer in observance of the First day to which we never were married that I find by the Lord. And supposing the Churches had all for a long time observed the First day and by Tradition taken it for the Lord's day if they were long mistaken must they therefore persist in that wrong Observation and never be reclaimed And must no man dare under pain and peril of many Reproaches and other Persecutions and Ruin in this World so far as Angry men can do it practise it or speak or write a Word for it For all the Cry about the length of time if it were true has only this Force that because we have been out of our way for a long time therefore let no man presume or think to put us in our way again which is no good Arguing upon the Road nor in other Cases and why in this Ans 5. From Rev. 1. 10 it is plain That John was in the Island Patmos and was there in the Spirit i. e. in an Extasie and Rapture of Mind wherein the Understanding is raised and fixed in Contemplation of Divine things which were afterwards to come to pass in the Churches and the World Which also in part was the case of Peter Acts 10. 10 about the sixth hour but whether on the Sabbath I know not and of Paul 2 Cor. 12. 2 but whether on the Sabbath I know not and often of the Prophets and John being in the Spirit was on the Lord's day Now to find out which day of the week this was if it were a weekly day which is not written I shall offer the best Evidence I can from the Word Opinions in such undetermined Cases being only Conjectures which I heartily submit to the Word and better Judgments who are awed by the Word From the Text or Context we find nothing very considerable on either side that I know and therefore to find out what day this is shall collate other Scriptures for whatsoever is necessary to be known and not expressed in one Text is found in another for the Word of God is certainly compleat as to all necessary Truths I find a great deficiency in my own Understanding and Memory but nothing wanting in the Scriptures and whosoever is once poisoned with Conceits that the Scriptures are defective I do not wonder if such run to any thing that is uppermost For as the Scriptures are given by Inspiration of God so they are able to make us wise to Salvation 2 Tim. 3. 15 16 17. And he that thinks this Scripture or any other Scripture false will be no Rule to me And here I may first recollect what was offered on the Third Question viz. That after the Creation the Seventh-day Sabbath was instituted by the Lord Jesus Christ and by him was blessed and sanctified Gen. 2. 1 2 3 4 and thence thus reason 1st That day which the Lord blessed and sanctified is the Lord's day but the Seventh day of the week is that day which he blessed and sanctified therefore the Seventh day is the Lord's day That the Lord blessed and sanctified the Seventh day and thaâ— he that blessed it was the Lord Christ and that the Seventh day is the day he blessed and sanctified are expresly proved by Gen. 2 2 3 4 and in the first second and third Questions And if it be so it seems to follow somewhat strongly that then the Seventh day is the Lord's day Now although all the days of the week are the Lord's that is 't was he that made that division of Time into Seven days and there stayed and every day is his yet he having peculiarly blessed sanctified and called the Seventh day his day and rested upon it and set it apart for Man to rest on and He having no where that I can yet find in his Word said any such thing of the First day or of any other day of the week but only of the Seventh I dare not speak or think contrary to his express Command and Word and the Seventh day seems to me only to be and to be by Him called The Lord's day 2. Another Scripture to prove that the seventh-Seventh-day Sabbath is the Lord's day is Exod. 20. 10 where the Seventh day is directly affirmed to be the Sabbath of the Lord that is the Seventh day is the Lord's Sabbath day or the Lord's day of Rest or the Lord's day and the like is in Deut. 5. 14 The Seventh day is the Sabbath of the Lord thy God Now that which is the Lord's Sabbath day I should think cannot well be denied to be the Lord's day and it being his Sabbath day does not make it cease to be a day or cease to be his day and if it be his day then 't is the Lord's day Or we may reason thus That day which the Lord commanded to be kept holy is the Lord's day but the Seventh day is that day which the Lord commanded to be kept holy therefore the Seventh day is the Lord's day Now that the Seventh day is that day which the Lord commanded to be kept holy appears from Exod. 20. 8 10 and Deut. 5. 12 14 15. The latter end of that 15th Verse is very cogent For thus hath the Lord commanded thee to do or to make that day the Sabbath 3. Another Scripture to prove the Seventh day to be the Lord's day is Isa 58. 13 where the Sabbath is called the Lord's Holy-day and the Holy of the Lord. I think no Writer has yet doubted that the Sabbath there spoken of was the seventh-Seventh-day Sabbath then and still observed by the Israelites and it cannot be the less his day
the Jews took exception v. 10 where the cured man carried his Bed on the Sabbath day v. 9. See also John 7. 22 23 where Christ defends his curing on the Sabbath and John 9. 14 16 Christ curing the Blind man By which frequent Counsels and Examples Christ did prove and demonstrate that the Law for observing the Sabbath did no way prohibit doing good on the Sabbath day when Necessity or Mercy to Man or Beast did require it as those who need may read in all the four Evangelists at large And thus Christ as Lord of the Sabbath who gave it and who perfectly understood the scope and meaning of his own Law gives a clear and sound Interpretation and Exposition of that Law But as to changing the Sabbath day there is not the least tittle in those cited places or any where else that I can yet find in the Scripture So that supposing the Scriptures are able to make the Man of God perfect and to make one wise unto Salvation 2 Tim. 3. 15 17. which is true past doubt I think they are sufficient to resolve this Doubt Which is that Sabbath day the Lord would have us to keep holy And upon the whole matter I take it to be evident that by the Testimony of Christ in Gen. 2. 4 and in the Moral Law and by like express Testimony of the Prophets of old and of Matthew Mark and Luke three of the Evangelists the Lord's day mentioned by John the fourth Evangelist is the seventh-Seventh-day Sabbath and that only is pecuâ—iarly the Lord's day and so called Rev. 1. 10. And Tradition all the considerable Pretences to subvert this plain Law of Christ in the Fourth Command and to apply the Lord's day to the First day of the week as far as I can gather is meer Conjecture Invention and pretended human Tradition into which he that travelleth but a little may easily discover how â—hose who go that wandering way do lose themselves in endless Mazes meeting with little else but Darkness Contradictions â—nd Uncertainties As for settlement and satisfaction to the Mind and Conscience it comes in no other way that I find â—ut from the LORD and his Word and Holy Spirit And â— my observation there is no one thing has so much held up â—is Conceit that the first day of the week may be the day of â—est to be observed under the Gospel as the stealing away â—e Name of the LORD's day from the Seventh-day â—bbath to which only the Scriptures do apply it and giving â—at Name to the First day to which the Scripture being Judge does not belong And hence it is that when we appeal to the â—riptures those of the other side finding the plain Institution â—ommand and Word of God against them fly presently to Traâ—tion by which Tradition if God give me Strength and Leiâ—re they may hereafter find a little to beat them out of that â—old and that Tradition is not full for them in this Case as â— think they over-confidently pretend but directly also â—ainst them Obj. Another Objection against the Seventh-day Sabbath is â—m Rom. 14. 5 6. One man esteemeth one day above another anoâ—r esteemeth every day alike let every man be fully perswaded in his â—n mind He that regardeth the day regardeth it to the Lord â—d he that regardeth not the day to the Lord he doth not regard it And from Gal. 9. 10 11. After ye have known God or ratheâ— are known of God how turn you again to the weak and beggarly Elâ—ments whereunto again ye desire to be in bondage Ye observe dâ—yâ— and months and times and years I am afriad of you lest I hâ—â—â— bestowed on you Labour in vain And from Col. 2. 8 11 12 14 16 where Christ is said â—o blot out the hand-writing of Ordinances and to take it out of thâ— way nailing it to his Cross v. 14. Let no man therefore judge â—â— in Meat or in Drink or in respect of an Holy-day or of the new Mâ—â— or of Sabbaths v. 16 which are a shadow of things to come but tâ—â— body is of Christ And from these Scriptures some few of the Advocates for the First day count the weekly Seventh-day Sabbatâ— to be abrogated Ans 1. But others of them who are more wary think thesâ— places only applicable to the Ceremonial Sabbaths for that iâ— they should reach all Sabbaths they would reach also the Firâ— day if that were a Sabbath and cashier that also and make eâ—ry day alike Ans 2. Rom. 14. 5 6 Gal. 4. 10 name only days not Sâ—baths and Col. 2. 16 does name Sabbaths or weeks as it mâ— be rendered and I think ought so to be as before not the weeâ—ly Seventh-day Sabbath and so all the weight of this Objectioâ— depends on their conjecture of the meaning of the word Sabbathâ— in Col. 2. 16 which word Sabbaths in the plural number I finâ— no where in the New Testament applied to the weekly Seventh day Sabbath which is there expressed by the Sabbath in the sâ—gular number only Ans 3. The Seventh day weekly Sabbath was never in quâ—stion that I find in any of those Epistles or any where else iâ— the Scriptures to be abrogated or altered and if there be â— Question there found about altering it how can such a sence â— imposed And if it were ever in question shew us where for could never yet find it And for any now to imagin the Apostâ— advisedly threw down part of the Moral Law not questionâ— seems an hard Construction The Jews made many Doubts about Circumcision and tâ— Ceremonial Laws whereof we find somewhat in the Acts aâ— more in the Epistles but whether the Ten Commands weâ— still in force after the death of Christ there was I think no doubt Ans 4. Rom. 14. 5 6 and Gal. 4. 10 may fairly be applied to other days than Sabbath days and Col. 2. 16 to other Sabbaths or Weeks and not at all to the weekly Sabbath and this I take to be the true and a good and full Answer to the whole Objection Some of the converted Jews and it may be of the believing Gentiles also might make Conscience to keep the Jewish Ceremonial Feast-days and Fast-days others knew that Christ had abrogated them And he that soberly considers Rom. 14. 1 5 6 and Rom. 15. 7 will find one main drift of the Apoâ—tle there to be to prevent the Pastors from debarring such as â—ade doubt about Days from the Communion of the Church which it seems some did or would have done whom the Apoâ—tle directs should be received And the Weak there mentioned â—eem to be those who made Conscience of uninstituted Days â—nd some of the Galatians Gal. 4. 10 thought the Ceremonial â—aws still obligatory and so might by Days understand and obâ—erve New Moons as Holy and Festival Days and by Weeks the â—east of Tabernacles Num. 29 and by Months the first and seâ—enth Months when they had Feasts and Fasts and
it as a God upon Sunday My first Authority shall be out of Job who probably was iâ— the time of the ancient Patriarchs If I beheld the Sun when it shined or the Moon walking in brightness and my Heart hath been secretly enticed or my Mouth hath kissed my Hand this were an Iniquity to be punished by the Judges for I should have denied the God abovâ— Job in answer to Bildad chap. 25 and it may be especially â—â— ver 5. in his Apology professeth his Innocency as to open oâ— secret idolizing of the Sun or Moon which in his days it seemâ— was a common practice which probably had its Rise from somâ— broken Traditions touching the Dominion given to the Suâ— Gen. 1. 16 whence they termed the Sun Molech i. e. he thaâ— reigneth or ruleth or the King mentioned Lev. 18. 21 anâ— in many other Scriptures The Sun had also the Name of Baa i. e. Lord Num. 22. 4 41 the Idol of the Moabites whom theâ— supposed to be Lord of All for with these great Titles they honoured this Idol and worshipped him as the Great visible Lord and Ruler of the World whose glorious Light and other Influences together with that Blindness contracted by the Fall and Dispersion of Mankind led them to make and worship various Images thereof The Priests of this Idol were called Chemarim Chemarim Garments of Heathen Priests black from their black Garments whom Josiah put down 2 Kin. 23. 5 which Name of Chemarim the Lord threatens to cut off Zeph. 1. 4. And it is likely the Romanists have that black Colour and Habit from the Heathen Priests for any thing from Christ or his Apostles in precept practise or in favour thereof I do not remember Unto which Idol of the Sun some of the Kings of Israel did sacrifice and build high places which other gracious Kings as Hezekiah Josiah c. broke down whereof see the Histories at large in Kings and Chronicles which the Lord forbad as that which he had not commanded Deut. 17. 3 and which also the Prophets sharply reproved Jer. 19. 5. 32. 35 as that which the Lord never commanded which was the manner used by the Prophets to reprove and brand Corrupt Worship That it was not commanded by the Lord which is the same Exception we take against the First day And he that went a whoring after Molech the Lord would set his face against that man which high Places and Images of the Sun he threatens to cut down and destroy Lev. 26. 30. And the Aegyptians to whom the Remnant of Judah would go down had Temples dedicated to the Sun whereupon the Lord threatens to send the King of Babylon into Aegypt to break the Images in Bethshemesh i. e. in the House of the Sun Jer. 43. 10 to 13. And this sort of Idolatry was anciently performed about the rising of the Sun and this was that Sin which in a Vision the Lord shewed Ezekiel viz. 25 men of Judah with their Faces towards the East worshipping the Sun towards the East Ezek. 8. 16. And hence it was as I remember that the Heathen Temples were generally built toward the East the East being the Point wherein the Sun riseth in the Vernal and to which it returns in the Autumnal Aequinox which as some think from Gen. 2. 8 is directly over Paradice where the Sun is supposed first to have shined whence might arise a Custom amongst Idolaters of praying towards the East which is also very ancient though Solomon's Temple had its Priests and Sacrifices turning towards the West to avoid that Superstition Ezek. 8. 16 where their Backs are said to be towards the Temple of the Lord when their Faces were towards the East worshipping the Sun towards the East And in the Temple in Ezekiel there were three Gates one in the East another in the North and the third in the South Ezek. 46. 1 9 but none in the West And that the day for worshipping the Idol of the Sun was Sunday the First day of the week I offer one Authority from our own Country for our Ancestors in England before the Light of the Gospel came amongst them went very far if they did not outstrip others in this Idolatry and dedicated the First day of the week to the Adoration of the Idol of the Sun and gave it the name of Sunday from whom we have the name Sunday and hold fast that name to this day and this Idol they placed in a Temple and there sacrificed to it See Verstegan's Antiquities fol. 68. And upon like reason they made an Idol for every other day of the week by the names of which Idols they called the several days which names we still retain concerning which names consider Exod. 23. 13 Hos 2. 17 Psal 16. 4 Gen. 26. 18 Num. 32. 38 Zech. 13. 2 Josh 23. 7 Deut. 12. 3. And I think I do remember to have read in the Histories that a very great part of the World and particularly those parts of it which have since embraced Christianity did anciently adore the Sun upon Sunday Obj. A Learned Writer objects That the First day was set apart by the Apostles and that there is not the least Trace for any other day besides the First for Sabbath services and for this they have he says the universal Concurrence of all the Christian Churches for One thousand Six hundred years Ans In answer to which Affirmation I premise That all the Tradition in the World cannot add to take from lay aside or alter any Word of Christ or any Duty of any Man Obj. And the same Learned Objector on Rev. 1. 10 notes The vain Gavil of those that deny the Lord's day here to mean the Christian's day of Holy Worship even the First of the week I have fully confuted in a Book upon that Subject and it needs no confutation to those that are acquainted with Church-History who know that this day hath been kept holy as of Apostolical Ordination and Practice by the Universal Church ever since the Apostles days the Hereticks themselves consenting An Answer to that place Rev. 1. 10 I think you have before and that the Lord's day there mentioned is not the First but rather the Seventh day of the week the true Lord's day Ans And for further answer to the rest of that positive Affirmation I shall shew that there have been many Christian Churches who have for some Hundreds of years after Christ assembled for Publick Worship on the Seventh day Sabbath which will prove there have been some Dissenters from his Opinion in former times And to the rest 1st I answer first That the Seventh-day Sabbath was observed for Publick Worship during the Apostles time I think is plain in the Scriptures and so prov'd before in the Answers to the Ninth and Tenth Questions And who could change it after that Non Constat 2dly And if it were true that the Churches ever since the Apostles days One thousand Six hundred
Dominical day was forbidden by Damasus Fol. 308 D E Constantine admonished all the Subjects of the Roman Empire that they should keep holy the days dedicated to the Saviour and likewise that those which are Sabbaths should be honoured or worshipped and he gave a Law to the Presidents of all Nations that they should observe the Dominical day according to the Nodd or Will of the Emperor and that they should honour the days of the Martyrs Eusebius Fol. 396 At a Synod in Eleberide a City in Spain Can. 26 it pleased them to correct an Errour that they should celebrate a Fast of Fasts jejuniorum superpositionem upon every Sabbath day Fol. 477 G 29th Can. Christians oâ—â—â—ot to Judaize and to rest upon the Sabbath but they are 〈◊〉 upon that same day preferring the Dominical before 〈◊〉 day if this please them let them rest as Christians but iâ— they shall be found to Judaize let them be accursed Anathema sint or excommunicated Fol. 740 A B Pope Sylvester changed the How the 1st day came to be called the Lords day Names as Sunday Monday Tuesday c. of all the days of the week changing the Name of the First day which he called The Lord's day Dominicum dixit c. Fol. 915 A the Wife of the Emperor Valence is called Dominica Fol. 360 A B Primasius shews that in some places of Syria and Egypt men did assemble in the Church upon the Sabbath day and some by night after Supper Fol. 380 G H when the Writers of that Age speak of Fasting they mean Not Dining As Peter and his Con-disciples lived together in Concord so let those live together in Concord who fast upon the Sabbath whom Peter planted and those who dine upon the Sabbath whom his Disciples planted Also he says farther that in one Church it was frequent to have some dining upon the Sabbath others fasting In the Eastern Churches they never fasted upon the Sabbath one Sabbath in the whole year excepted which is Pridie feriarum Paschalis the day before the Passover The Churches of the West on the contrary celebrated a Fast every Sabbath of the week Cent. 5 fol. 381 of this Diversity Augustine speaks If we should say that it is sinful to fast upon the Sabbath day we should damn not only the Church of Rome but also many places near to it and somewhat remote where the same Use is held and remains and if we should think it sinful not to fast upon the Sabbath with a sort of Rashness we should blame so many Eastern Churches and the far-greater part of the Christian World And elsewhere he shews from the beginning that this was peculiar to Rome and to a few Western Churches that they observed the Fast of the Sabbath And of the same Sabbath Fast in the African Churches he saith That one Church and the Churches of One Region have those that do fast upon the Sabbath and who do not fast Fol. 383 That â—â—â—ominical day was observed by some at that time appears out of Augustine Also at Colen the Dominical day was a Festival Vincentius Solemn Max. Taurinen Epise Lucius Cent. 6 Fol. 213 F we read of Dominicus Bishop of Carthage Fol. 370 D Dominicus Bishop Centum Cellences Fol. 411 Dominicus Presbyter and Abbot Fol. 323 C D E F G Synodus Matisconensis secundus held by Command of King Junthran made certain Statutes pertaining to Ecclesiastical Discipline and Ceremonies which they promulgated in a Synodal Epistle in this manner viz. We see the Christian People in an unadvised manner to deliver to contempt the Dominical day and as in private days to indulge continual Labours c. And therefore they determine that every one of themselves in the Holy Churches would instruct the People subject to them to keep the Dominical day c. which if not observed by the Lawyer he is irreparably to lose his Cause and a Country-man or Servant not keeping it is to be beaten with heavier blows of Cudgels Cent. 7 fol. 169 206 We find two other Bishops named Dominicus Fol. 61 D Amongst the days the Dominical is most named for amongst the Senones a People in France near the River Sein Lupus performed the Sacrifice upon the Dominical day Vincentius Also the day of the Sabbath is found amongst some It was the Sabbath day the third hour when the People in the Popilian Market in foro Popilio were oppressed in the Church by Grimoaldus Sabellicus Aenead 8 lib. 2. whereof before Fol. 95 E When they did assemble is not expresly shewn but the most mention is made of the Sabbath and of the Dominical day As it is written of the Emperor Constance in the Book belonging to the Pope In Libro Pontificali That coming to Rome quarta feria which I think was on Wednesday that day he went to the Church of St. Peter to Prayer and upon the Sabbath day to St. Mary's and to Peter's upon the Dominical c. In vitaliano this might be in Lent Fol. 103 The Fathers in a Synod held in a Town in Narbone in France forbad the doing any Country Work upon the Dominical day Cent. 8 fol. 181 A Assemblies at the 〈◊〉 were to be either upon the Dominical days and then 〈◊〉 things only were to be done which pertained to the Worship and Service of God Synod Arelaten in Turonensi or upon the Sabbath day for in some places in memory of the old Religion they used to say the Song of Deuteronomy in which is contain'd the whole state of the ancient People to wit what they deserved by pleasing or displeasing Beda Fol. 201 H They rested upon the Dominical day when in Consilio Dinglefingensi it is thus decreed Teste Aventino Upon the Festival of Sunday intent upon a Divine Rest abstain from prophane Business whoso upon this day useth Carriages or doth such work let his Cattel be common publica sunto i. e. as I think Let him have them that will take them and if he disobediently go on let him be reduc'd to Servitude i. e. Let him be made a Bondman or a Slave And Charles the Great in his Constitutions prohibits all buying or selling in any place on the Dominical day Fol. 203 Upon the Sabbath days a sign being given by the Bells Workmen go away from their Labours Ut annotat Author vitae Crode-gangi and that the Dominical day ought to be observed from Evening to Evening Which for the time of beginning and ending the day I agree was rightly commanded if they had not mistaken the First day for the Sabbath day and now that of Dan. 7. 25 was somewhat near coming to pass Fol. 312 B Upon the Feast of Sunday intent upon a Divine Rest abstain from prophane Business the like with fol. 201 else let him be made a Slave Aventin Cent. 9 fol. 34 E Haymo saith The Lord commanded to rest upon the Sabbath which was a sign of future Rest Fol. 107 H. 108 A
little Colour some at first by Subtilty making and others by Carelesness letting in that Observation and now finding some Good by the Ordinances then celebrated approve of the day also and have put all their Strength to defend it An Opinion blown up to a wonderful heighth which yet God by his Word can easily take down For the present some have altered and in part abrogated this old Command and set up a contrary one in its stead and so do become in this not God's Subjects but his Law-givers as if they could make a more holy See Charnock's Attrib pag. 75. righteous Law than the Law of God and have so far forsaken God's Law and walked after the imagination of their own Hearts Jer. 9. 31. In this taxing his Wisdom as if he did not understand Job 21. 22 How unreasonable is this to impose any Law upon God and force him to revoke his own Upon the whole to my weak Understanding it seems evident That the World was made by the Lord Jesus Christ and that he is Jehovah who after the Creation instituted the Seventh day rested on it sanctified it and blessed it and that it was observed from the Creation till it was repeated at Mount Sinai and that there the Commands were given by Christ the Redeemer to Jews and Gentiles i. e. to all Mankind and that same Seventh day observed by Moses and the Prophets till his Incarnation that the Ten Commands and therein the Seventh-day Sabbath were confirmed by Immanuel our God and Saviour after his taking our Nature upon him that the same Seventh-day Sabbath and no other day of the week was kept by him during his life here and that perfectly and constantly and when he had finished the Work of Redemption that his Body rested in the Grave the next Seventh-day Sabbath and himself in Heaven as he rested the Seventh day after he ended the Work of Creation and that while he rested in Heaven and his Body in the Grave Believers then rested also according to the Fourth Command and by the Testimony of the Scriptures that the Seventh-day Sabbath was observed by the Apostles and all other Believers after our Lord's Resurrection and that constantly and that the Holy Spirit does call the Seventh day only and no other day of the week the Sabbath throughout the Scriptures of the Old and New Testament and that after Christ's Ascension and after the pouring out of the Holy Spirit and that there is no Law nor any Word to be found in the Scriptures which do 2 Tim. 3. 17. Acts 20. 32. most certainly and fully contain the whole and perfect Duty of Man which requires the keeping holy the First day of the week and that there is not there one word of Promise made to the Observers of it nor any Promise of Acceptance from the LORD for any person in that Observation and that there is not one word of Threatning or Displeasure there against those who do not observe it Not one word there which constitutes the First day a Sabbath or calls it by that Name and How can it be proved by any man to be of God when the Word of God does not tell us of it Not one word that repeals or alters the Fourth Command in any jot or tittle nor any Power there given to any that ever were are or shall be in the World to make any Alteration therein and Who can tell us the persons authorized from God to do this Which therefore as long as the Heaven and Earth abide seems to me Luke 16. 17. Exod. 20. 10. Matth. 5. 18. unalterable and shews that the Seventh day is the true weekly Christian Sabbath and ought to be observed 〈◊〉 not repeaâ—ed nor altered there and so confirmed by Christ faces their Consciâ—â—â—'s 〈◊〉 〈◊〉 all the 〈◊〉 and throws down all the Batteries raised against it Fain they would find out some colourable Objections to shelter themselves in a continual Violation of it but still that Law rises up and overthrows all Opposition They pray to God to encline their Hearts to keep that Law and yet keep it down what they can but all will not do GOD who has reserved a Tenth of our Substance has reserved but a Seventh of our Time which we should neither alter nor begrudge And indeed it seems to me marvellous that the observation of the weekly Seventh-day Sabbath should be so long laid aside here in a Land of Light notwithstanding so direct and plain a Command and that the First day should so far obtain for which we have so very little Colour some at first by Subtilty making and others by Carelesness letting in that Observation and now finding some Good by the Ordinances then celebrated approve of the day also and have put all their Strength to defend it An Opinion blown up to a wonderful heighth which yet God by his Word can easily take down For the present some have altered and in part abrogated this old Command and set up a contrary one in its stead and so do become in this not God's Subjects but his Law-givers as if they could make a more holy See Charnock's Attrib pag. 75. righteous Law than the Law of God and have so far forsaken God's Law and walked after the imagination of their own Hearts Jer. 9. 31. In this taxing his Wisdom as if he did not understand Job 21. 22 How unreasonable is this to impose any Law upon God and force him to revoke his own Upon the whole to my weak Understanding it seems evident That the World was made by the Lord Jesus Christ and that he is Jehovah who after the Creation instituted the Seventh day rested on it sanctified it and blessed it and that it was observed from the Creation till it was repeated at Mount Sinai and that there the Commands were given by 〈…〉 kind and that same Seventh day observed by Moses and the Prophets till his Incarnation that the Ten Commands and therein the Seventh-day Sabbath were confirmed by Immanuel our God and Saviour after his taking our Nature upon him that the same Seventh-day Sabbath and no other day of the week was kept by him during his life here and that perfectly and constantly and when he had finished the Work of Redemption that his Body rested in the Grave the next Seventh-day Sabbath and himself in Heaven as he rested the Seventh day after he ended the Work of Creation and that while he rested in Heaven and his Body in the Grave Believers then rested also according to the Fourth Command and by the Testimony of the Scriptures that the Seventh-day Sabbath was observed by the Apostles and all other Believers after our Lord's Resurrection and that constantly and that the Holy Spirit does call the Seventh day only and no other day of the week the Sabbath throughout the Scriptures of the Old and New Testament and that after Christ's Ascension and after the pouring out of the Holy Spirit and
AN ENQUIRY Whether the LORD JESUS CHRIST made the World and be Jehovah and gave the Moral Law AND Whether the Fourth Command be Repealed or Altered By THO. BAMPFIELD LONDON Printed for the Author and are to be sold by Tho. Fabian at the Bible in St. Paul's Church-yard a Corner-Shop next Cheapside 1692. AN ENQUIRY Whether the Lord JESUS CHRIST made the World and be JEHOVAH c. THE Word of God and the general Consent of the Christian and of much of the Heathen World being agreed for a weekly day of rest And Opinions and Practice varying which day of the week is to be observed some affirming it to be one day and some another And those agreeing upon the day differing in the Grounds of its observation and the time of its beginning and ending And these Questions concerning a Moral Duty to which All are weekly obliged do make it worth while to look into it to find if possible whether the Question be as doubtful as the many Treatises thereof have left it and whether the Unresolvedness which is upon and still afresh ariseth in the Minds of Men be incurable And when we consider the number and weight of Books and their Authors for about an Hundred years last past pleading for the first day of the week as the weekly day of rest it is some marvel whence that Unresolvedness does come and how it is maintained and with some gets Strength under many endeavours to suppress it private Consciences raising sometimes the old and sometimes new Objections and Doubts which neither themselves nor any Man or Book did yet ever answer to their satisfaction The plain Word and Law of Jehovah seeming expresly to command the observation of one day and many writing for and keeping up another Consciences are commonly startled out of all that settlement which they seem sometimes to have gotten from the Opinions good Intentions Practice Authority and Books of Men and are still suspicious that a positive Command of God and that one of the ten Commands requires positive Obedience from Man Wherein that I may commuâ—icate what I can I premise 1. First The Persons herein eminently treated with being such as are professedly awed by a Principle of Subjection to the Will of Christ if it can be known what it is and who resolve their Perswasion in Religion into the Word of God and who acknowledge themselves obliged to practise his Will whatsoever it shall prove to be I take this for granted That whatever is the Mind of Christ in this as in other Cases in his Word ought to be observed by us all 2. Secondly That Christ's Will in this is revealed to us in the Scripture or no where As for those who because they find not a Command for the first day in the Scriptures do reflect upon them as not perfect and resort to Traditions to make up what they surmise is defective in them and who to supply the want of a particular Command for the First day lodge a general Power in the Church to make Laws in this Case to bind after-Ages I answer That the Scriptures do teach us all Truths and Duties necessary to Salvation and that it is so full a Direction 2 Tim. 3. 16 17. in all cases that Christians need not go down to what is not written for direction what to do Peace on them who walk according to this Rule Gal. 6. 16. And if the Church had such Power as some pretend there being such variety of Churches which of the Churches shall give the World a Rule in this And if all Churches had been of one mind all along quo jure by what Right could they alter any Law of God And after such a loose Principle admitted where shall any man and who shall set Bounds to that loose Principle And generally the most Learned of the Prelatical as well Romanists as others go that way Mr. Calvin Calvin's Instit Book 2. chap. 8. sect 33 34. also lays the greatest stress for the observation of the First day upon the Authority of the Church he says the old Fathers have not without reason of their choice put in place of the Sabbath-day the day we call Sunday so Mr. Calvin allows the alteration to be made by the old Fathers but Mr. Calvin's particular Opinion in this case was for a seventh part of every day And for those who think the Seventh day in the fourth Command was ceremonial and that keeping one day in seven that is the First day of the week is moral and remaineth Calvin calls this a trifling of false Prophets and an infecting the people with a Jewish Opinion and he adds that such do as much exceed as the Jews in gross and carnal Superstition Some of those again but those few and mean who are for the Seventh day have run far into another Extreme and endeavoured to introduce some of the Mosaical Ceremonies which are all abolish'd by the death of Christ and are nailed to his Cross and buried in his Grave and by such Col. 2. 14. conceits occasion Slanders upon others and discourage Eph. 2. 15 16. further Enquirers which Extravagancies I take to be the usual Artifice of Satan to prejudice and hinder us from using due means to givâ— our selves or others that satisfaction we need in so weighty a case and by how much the more Wanderings there are about this Question by so much the more it is requisite that we do what we can to clear our way therein And some who have written for the First day are so confident that they count all contrary Reasoning vain Cavils and say they think they have fully proved that point And some represent such as think that Seventh day is still the Christian Sabbath as Jews On the other hand same few of those who think the Seventh day the Christian Sabbath set out the First-day-men as decliniâ—g the determining Authority of the Scriptures And these Heats are carried so high on both sides that the Bonds of Love are much broken and Christian Communion almost cut asunder which ways of speaking and writing as vehement we much dislike and I am perswaded many of both sides whoever do mistake do conscientiously mistake and I hope if it be possible to come at the certain knowledge of the Will of Christ our common Lord would sit down thereby and a right way herein we may well presume has been often and earnestly sought on all hands of Him about it and the Scriptures and Histories searched and those who love Christ are undoubtedly or ought to be willing to keep his Commands Joh. 14. 15. And here without prejudice it cannot be denied but those worthy learned pious and excellent Ministers of Christ and others who have written so many elaborate Tracts for the First day have done it with good intentions as thinking it for the Honour of Christ to keep up a day in memory of his Resurrection Nor can they or any others without
Objections and without him was not any thing made that was made Which word by him John 1. 3. 10 and Col. 1. 16. as I take it explains the word Bereshith Gen. 1. 1. He was in the World and the World was made by him and the World knew him not John 1. 10. who came forth from the Father and came into the World John 16. 28. And the Worlds were made by him the Heavens and the Earth were made by him and the World knew him not the men of the World did not know him acknowledge him believe in him or obey him the Heathen knew him not and but few of the Israelites John 1. 26. although the World was made by him Joh. 1. 10 which Gospel of John doth much assert the Divinity of Christ and here in this first Chapter v. 1 2 3 10 the Creation of the World by Christ for if all things were made by Christ and without him was not any thing made that was made as v. 3 and if the World was made by him as v. 10 then the World was made by the Lord Jesus Christ and we ought to believe it Which is the second Proof I bring to prove that Proposition That the World was made by Christ 3dly The third Proof I take from Heb. 1. God who at sundry times and in divers manners spake in times past unto the Fathers by the Prophets v. 1 hath in these last days spoken to us by his Son whom he hath appointed Heir of all things by whom also he made the Worlds Heb. 1. 2. And speaking of Christ the Son the Author of that Epistle saith And thou Lord in the beginning hast laid the foundation of the Earth and the Heavens are the works of thine hands v. 8 9 10 11 12. with which if you compare Psal 102. 21 22 25 26 27. you may see that spoken of Jehovah-Christ who made the Earth and See Charnock's Attrib pag. 473 474 475. the Heavens Gen. 2. 4. Psal 95. hath a special reference to the Messiah and his days and is so understood by Heb. 3. 7 8 9 compared with Psal 95. 3 5 6 7 8 9. where he is called Jehovah our Maker the Sea is his and his hands formed the dry Land and so the Lord Jesus Christ the Son is he by whom the Father made the Worlds and he who in the beginning laid the foundation of the Earth and the Heavens are the work of his hands Heb. 1. 2 10. And that the World which consisteth of Heaven and Earth was made by Christ see Charnock's Attributes f. 229 472 476. And he that built all things is God Heb. 3. 4. 4thly The Fourth Proof I take from the Epistle to the Ephesians Paul had clear knowledge in the Mystery which in other Ages was not made known as it is now revealed by the Spirit which from the beginning of the World hath been hid in God who created all things by Jesus Christ Eph. 3. 9. The Mystery which was revealed to Paul v. 3 4 5 6 8. that the Gentiles should be called was foretold and known but not so known as after the coming of Christ nor was Christ after his coming so clearly and fully known as He by whom the Father created all things At the Creation and some Ages after there was no such difference as Jews and Gentiles which difference was by Christ taken away and the whole World of Believers reconciled to God by Jesus Christ Luke 2. 32 which was not then nor is yet understood by the Jews or Heathen Gentiles but by Revelation was made known to Paul v. 3. This in other Ages was not made known to the Sons of Men as it is now revealed by the Holy Spirit v. 5 that the Gentiles should be fellow-heirs with the Jews v. 6 of which Doctrine Paul was made a Minister v. 7 to make all men see what is the Fellowship of the Mystery which from the beginning of the World had been hid in God v. 9. Christ's coming in the Flesh was prophesied The seed of the Woman shall break the Serpents head Gen. 3. 15. And God's purpose of justifying the Heathen through Faith was preached before unto Abraham In thee shall all Nations be blessed Gal. 3. 8 Gen. 12. 3. And so this Doctrine was known to Abraham who saw it in the Promises and in the Type of Isaac's being offered Gen. 22. 18 Heb. 11. 19 which Mystery was hid in God who created all things by Jesus Christ Eph. 3. 9. Either of which four quoted Scriptures I think sufficient to prove That the World was made by the Lord Jesus Christ And for an human Authority I quote the late Assemblys Confession of Faith chap. 4 of Creation It pleased God the Father Son and Holy Spirit to create the World of nothing Which Confession is a great Summary of the Christian Faith And the Elders and Messengers of the Congregational Churches who met at the Savoy anno 1658 in their Declaration of their Faith and Order say the like and so do the Antipaedo-Baptists in their Confession of Faith printed in the year 1677. The Second Proposition That the Lord Jesus Christ is Jehovah is the Foundation of Christianity and other foundation can no man lay than that is laid which is Jesus Christ 1 Cor. 3. 11. Eph. 2. 20. Which Foundation is cleared by many and in particular by Zanchy in his Tract on this Subject of the three Aelohim i. e. Mightys God the Father God the Son and God the Holy Spirit one and the same Jehovah written about an hundred years since who cites Justin in his second Apology to Anthony he cites also Irenaeus Tertullian Moses and the greater and the lesser Prophets compared with passages in the N. Testament to prove that Christ is God to which Book being in Latin I refer the learned Reader and shall offer a few Scriptures of many which have confirmed me and I hope may satisfie others that Christ is Jehovah I take the first from Gen. 2. 4. These are the generations of the Heavens and the Earth when they were created in the day that Jehovah Aelohim made the Earth and the Heavens The word Jehovah is a Name proper to God and incommunicable to any other according to Psal 81. 18. That men may know that hou whose name alone is Jehovah art the most High over all the Earth Isa 45. 5. I am Jehovah and none else there is no God beside me So Deut. 5. 35 39. Isa 42. 8. Which Name Jehovah signifies God's Self-Existence or Absolute Being from Eternity to Eternity To this effect Buxtorf in his Hebrew Lexicon explains this Name as well as other Hebricians which explication is genuine and comports well with the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence this great name is thought to be derived And the word Aelohim Scholars know is of the plural number which word signifies Strongs Potents Mightys The Hebrew word Bara render'd created is of the singular number and signifies
bow to me Rom. 14. 9 10 11. Which is taken from Isa 45. 21 22 23 where Christ is named Jehovah a Just God and a Saviour Heb. and the Messiah or Christ Look unto me and be ye saved for I am God Isa 45. 22 23. Phil. 2. 9 10 11. Which is to the Glory of God the Father v. 11. And you have Father Son and Holy Spirit 2 Cor. 13. 14 and in many other places which I had collected but omit And no man can say that Jesus is the Lord but by the Holy Spirit of God 1 Cor. 12. 3. He that believeth on the Son of God hath the witness in himself he that believeth not God hath made him a liar because he believeth not the record that God gave of his Son 1 John 5. 10. The Witness i. e. the Holy Spirit Some have preached and printed another Jesus and another Spirit and another Gospel 2 Cor. 11. 4. and not Jesus the Lord 1 Cor. 12. 3. and Phil. 2. 11. And have preached another Spirit not the Lord the Spirit 2 Cor. 3. 17 18. And another Gospel not the true Gospel by the Grace of Christ Gal. 1. 6. Some pervert the Gospel and are under that Curse and Anathema Gal. 1. 7 8 9. Christ Jesus the Lord was that Christ whom Paul preached 2 Cor. 4. 5. Paul an Apostle not by man but by Jesus Christ Gal. 1. 1 2. Christ Jesus is said to be equal with God Phil. 2. 5 6 11. Christ is our life and is all in all Col. 3. 4 11. And whoso denieth the Son hath not the Father 1 John 2. 23. Let those who deny the Son consider well that word Christ Jesus the Lord in whom dwelleth all the fulness of the Godhead bodily Col. 2. 2 3 6 9. a very full expression of his Godhead God our Saviour 1 Tim. 2. 3. God manifest in the flesh 1 Tim. 3. 16. The living God the Saviour of them that believe 1 Tim. 4. 10. God our Saviour Tit. 1. 3. 2. 10. Looking for the glorious appearing of the great God and our Saviour Jesus Christ who gave himself for us Tit. 2. 13 14. Jesus Christ our Saviour Tit. 3. 6. Some false Teachers there were then who privily brought in Damnable Heresies denying the Lord that bought them and some will follow them 2 Pet. 2. 1 2. Deceivers who confess not that Jesus Christ is come in the flesh such have not God and if any come to you and bring not this Doctrine receive him not into your house nor bid him God-speed 2 John 3. 7 9 10. Gr. Chairein to rejoice There is no ground that I know to desire Joy to such There are certain men crept in corrupt Worshippers denying the Only God and Master our Lord Jesus Christ Jude 4. To the only wise God our Saviour be glory and majesty dominion and power v. 25. The Son is the brightness of the Father's Glory of whom God saith And let all the Angels of God worship him Heb. 1. 1 3 6 13. And we are to worship God not Angels Rev. 19. 10. 22. 8 9. Unto the Son the Father saith thy Throne O God for ever and ever Heb. 1. 8. His Son Jesus Christ he is the true God and eternal life 1 John 5. 20. The first and the last who was dead and is alive Rev. 2. 8. The son of God who searcheth the reins and heart and who will give to every one according to his works Rev. 2. 18 23. And to conclude this point in the close of the Scriptures the Prayer of John unto Christ Come Lord Jesus and for his Grace Rev. 22. 20 21. do also prove the Deity of Christ which is my present point Some defend this Truth from the Opinion of ancient Doctors and learned Fathers whereof I have seen a great collection for whom I have due reverence yet satisfaction to the Conscience coming in ordinarily by the Word of God I have rather chosen this familiar way by the Scriptures Q. 3. The third Question proposed is Whether after the Creation the Lord rested on the seventh day and whether The Seventh-day Sabbath instituted by Christ the seventh-day Sabbath was sanctified and so instituted by him and was observed by him who made the World Answ 1. He that made the World rested on the seventh day for which we have these full Authorities Thus the Heavens and the Earth were finished and all the Host of them Gen. 2. 1. And on the seventh day God Heb. Aelohim the Mightys he ended his work which he had made and he rested on the seventh day from all his work which he had made Gen. 2. 2. For in six days Jehovah he made Heaven and Earth the Sea and all that in them is and he rested the seventh day Exod. 20. 11. My Sabbaths ye shall keep for it is a sign between me and you A sign whereby his People were distinguished from the rest of the World It is holy unto you a perpetual Covenant For in six days Jehovah made Heaven and Earth and on the seventh day he rested and was refreshed Exod. 31. 13 14 15 16 17. And God did rest the seventh day from all his works Heb. 4. 4. Which is also a farther confirmation of the Deity of Christ Answ 2. He that made the World sanctified or made holy the seventh-day Sabbath After God Heb. Aelohim ended his work it is said expresly and God Heb. Aelohim he blessed the seventh day and he sanctified it Gen. 2. 1 3 4. Wherefore Jehovah he blessed the Sabbath day and hallowed it Exod. 20. 11. Blessed and sanctified it and so instituted it In the first Question it appears that the Lord Jesus Christ made the World and in the second that Christ is Jehovah Ans 3. And Jehovah who made the Earth and the Heavenâ— he rested on the seventh day and he blessed it and he sanctified it So we have here the Lord Jesus Christ who made the World resting on the seventh day that is observing it and blessing and sanctifying of it i. e. giving the institution of it and this to Adam and in Adam to Jews and Gentiles to all Mankind without distinction who then were all in Adam's Loâ—â—s and that before the Sin and Fall of Adam So this part of the Moral Law was in Adam given to him and to all his Posterity And this recorded for the Glory of the Lord Jesus Christ which some pretend to greaten by dedicating another day to him which he never blessed sanctified or observed that I can find nor has any where in the Scriptures either blessed sanctified or commanded Comparing this with what was before offered That the Lord Jesus Christ made the World and that he is Jehovah I think this one Authority in Gen. 2. 1 2 3 4 sufficient to prove that he rested on the seventh day that he blessed the seventh day and sanctified and so instituted it and no other day of the week And to this Institution I think
true That in Christ Jesus neither Circumcision nor Uncircumcision availeth any thing but a new Creature Gal. 6. 15. In Christ Jesus neither Circumcision availeth any thing nor Uncircumcision but Faith which worketh by Love Gal. 5. 6. which Love is the fulfilling of the Law Gal. 5. 14. and the fruit of the Spirit Gal. 5. 22. And as many as walk according to this Rule Peace on them and Mercy Gal. 6. 16. Upon All whether Jews or Gentiles who believe in Christ and walk by Rule And Circumcision is nothing and Uncircumcision is nothing but the keeping the Commandments of God 1 Cor. 7. 19. Col. 3. 9 10 11. And upon the whole of this it seems to me the Law was given to Jews and Gentiles And through Christ both Jews and Gentiles have access by one Spirit to the Father Eph. 2. 11 14 18. where you have also Father Son and Holy Spirit 2dly That the seventh-day Sabbath after the promulgation of the Law by Christ at Mount Sinai and that ordinarily was called by the name of the Sabbath and by that name known and observed I think is agreed by all that I know and is so plain throughout the Old Testament that there needs little to be said thereto Six days thou shalt work and on the seventh day thou shalt rest Exod. 23. 12. Upon the seventh day the Lord called to Moses out of the Cloud Exod. 24. 16. which probably was the first Sabbath after the giving the Law Exod. 20. which seventh day is often called a sign for ever between him and his People and a perpetual Covenant Exod. 31. 13 to 17. to distinguish his People from others Where the Law of the Pool's Annot. on Exod. 31. 16. Sabbath is confirmed and established to be perpetual and the reason given for the perpetuity of the Sabbath is such as hath its force till the end of the World and it 's fit and just men should retain this Monument or Memorial of the Worlds Creation even till its Dissolution And this was whilst the Lord was communing with Moses in the Mount and before the giving Moses the two Tables of Testimony Exod. 31. 18. which they were to observe in Earing-time and Harvest Exod. 34. 21. And the seventh day shall be to you an Holy day a Sabbath of rest to Jehovah Exod. 35. 2. which is repeated here and in Exod. 31. 13. before to teach them to remember that Precept above all their ceremonial Observations And the Weekly Sabbaths are called The Sabbaths of the Lord v. 38. in a way of distinction from other days of Rest which also appears in the fourth Command Exod. 20. 8 9 10 11. afterwards we have the Judgment against the Stick-gatherer Num. 15. 32 36. And after the Command renewed for lively fiery and not dead and formal Morning and Evening Word and Prayer Num 28. 3 to 8. Jehovah also repeats the Law for the Sabbath v. 9 10. which Israel prophan'd whereof we read much in the Prophets and Psal 92. is a Psalm for the Sabbath day I love thy Commandments above gold yea above fine gold I esteem all thy Precepts concerning all things right Psal 119. 127 128. As if he had said I make not all thy Commands void as some do nor am I partial in approving some and rejecting or altering those I like not which cross my Opinion as others do all thy Commands ever were are and ever will be right Which I take to be the import of the Hebrew leaving out the Verb there and in many other places And he that turneth away his Ear from hearing the Law his Prayer is an abomination Prov. 28. 9. it ever was so is so and will be so an abomination 1 John 3. 22. Thus saith Jehovah My Salvation is near to come Blessed the man that keepeth the Sabbath he will accept their services Isa 56. 1 2 6 7. such ever were are and ever will be blessed Which place referring to Gospel-times is the larger Promise now And it shall come to pass that from one Sabbath to another shall all flesh come to worship before me saith Jehovah Isa 66. See also Jer. 17. 21. 23 24. And with this that great Gospel-Prophet concludeth his Prophecy The Covenant which Jehovah made with their Fathers which they broke Jer. 31. 31 32. 33. was the Moral Law I will put my Laws in their inward parts and write them in their Hearts called an everlasting Covenant Jer. 32. 40 38 39. Rom. 2. 29. John 1. 47. Rom. 7. 22 Heb. 8. 8 9 10. The Lord charges Jerusalem as having changed his Statutes therefore I even I against thee Ezek. 5. 5 6 8. That the Sabbath was appointed as a sign between him and his People is often mentioned which because they polluted he gave them Statutes not good Ezek. 20. 12 13 16 20 21. 24. My Sabbaths they greatly polluted v. 13. the Lord threatned them not to bring them into Canaan because they polluted his Sabbaths v. 15 16. which should be a sign between him and them v. 20 21 24. Which Weekly Sabbaths were to be a weekly keeping alive their Hopes of an Eternal Rest with the Lord that Rest or Sabbatism or keeping Sabbath in Heaven which remaineth for the People of God Heb. 4. 8 9. of which the seventh-day Sabbath was and is a Pledge and Representation And the prophaning the Sabbath is reckoned amongst the greater sins of Israel whose Ministers hid their Eyes from his Sabbath Ezek. 22. 8 26. 23. 38. After many Threatnings against Aegypt and after the Promises in that Prophet of converting the Jews the Resurrection of the dry Bones the Promise of Christ's Kingdom God's Judgment on Gog and Ezekiel's Vision of the new Temple Thus saith the Lord God The gate of the inward Court that looketh toward the East shall be shut the six working days but on the Sabbath it shall be opened for the Prince to enter and offer upon the Sabbath day Ezek. 46. 1 2 4. and a little after that Prophet closeth his Prophecy and God threatens to cause the Sabbath to cease Hos 2. 11. And when will the Sabbath be gone that we may set forth Wheat Amos 8. 5. By all which I conclude that the seventh day was the Sabbath till our Lord's Incarnation These and other Voices of the Prophets do shew how highly the Sabbath was valued by the Lord who gave it to his People and was ordinarily called by the Prophets and afterwards by the Apostles the Sabbath or the Sabbath day and those terms of the Seventh day and the Sabbath were Synonimous in the Church noting all along throughout the Old and New Testament one and the same Seventh-day-Sabbath And it is very observable that the Old or New Testament do never call the First day the Sabbath Q. 6. If the Ten Commands without any exception of the fourth Command or any part or tittle of it were confirmed by the Lord Jesus Christ after his taking our Nature upon him
so far perfected the Work of Redemption as to say it is finished and after his giving up his Spirit if he rested in Heaven and his Body in the Grave as 't is said he rested when he ended the Work of Creation Gen. 2. 2. Answ That he said It is finished bowed his Head and gave up the Spirit are the words in John 19. 30. Whether he meaneth by finished or accomplished that he had finished or was then ready by his Death to finish all that he was to do and suffer in this World to reconcile Believers to his Father and all that was foretold of him by the Prophets there is little doubt by those who dream not of Purgatories and that Man's Redemption and all the typical Ceremonies of the Law were now fulfilled and ended in Him whom they prefigured where Christ speaketh of that which then presently should be and in the yielding up of his Spirit was accomplished although it may be some of the Types of Redemption were perfected when Christ ascended into the Holy of Holies as the Aaronical and Levitical Priesthood Heb. 8. 4 5. which having little relation that I know to the Sabbath I pretermit That Christ rested in Heaven appears by his giving up the Spirit into the Hands of his Father John 19. 30. and when the penitent Evil-doer upon the Cross prayed unto him Lord remember me when thou comest into thy Kingdom Jesus said unto him Verily â— say unto thee to day shalt thou be with me in Paradice Luke 23. 42 43. And it will not be denied that this Sinner repenting aâ— the last hour and believing in Christ as his Saviour whom he acknowledged as Lord and to whom he prays which also proveâ— the Deity of Christ intended by Christ's Kingdom his Kingdom of Glory and Christ's gracious Answer That that day that Penitent should be with him in Paradice viz. in Heaven the place and state of eternal Blessedness does confirm it beyond question That Christ gave up his Spirit into the Father's Hands and did immediately upon his expiring pass into Heaven That his Body rested in the Grave appears by Joseph's taking the Body wrapping it in a clean Linnen Cloth laying it in his own new Tomb in a Rock and by his rolling a great Stone to the Door of the Sepulchre As also by the Chief Priests saying to Pilate Sir we remember that he viz. Christ said whilst he was yet alive After three days I will rise again Command then that the Sepulchre be made sure until the third day lest his Disciples come by night and steal him away and say to the people He is risen from the dead Whereupon by Pilate ' s order they went and made the Sepulchre sure sealing the Stone and setting a Watch Mat. 27. 59 to 66. All which Caution and Jealousie of Christ's then Enemies did the more certainly establish the truth of his resting in the Grave and his Resurrection which followed and took away all pretences of ascribing it to any other Power than his own which was and is mighty the Enemies themselves against their Intentions being by this means made Witnesses thereof which Rest of our Lord was no way disturbed by the Triumph of Satan and the then unbelieving Hebrews nor by the Dejection and Sadness of some of his Disciples And his Body resting in the Grave appears also by his Resurrection attested by Angels Mat. 28. 2 3 5. Mark 16. 5. Luke 24. 4. And that He took particular care for the observation of the Sabbath after his death appears by Mat. 24. 20. which flight there mentioned was not till Thirty Eight years at least after his death whereof more hereafter in the Answers to Objections Q. 9. Whilst the Lord Jesus Christ thus rested whether private Believers rested also upon the Seventh day according to the Commandment Answ It seems that day when our Lord suffered was the Preparation which we call Friday and the Sabbath drew on or dawned and the Women which came with him from Galilee followed after and beheld the Sepulchre and how his Body was laid and returning they had prepared Spices and Oyntments and rested or and verily they had rested the Sabbath day i. e. the Seventh day Sabbath according to the Command i. e. the Fourth Command in the Decalogue Luke 23. 54 55 56 and the first day of the week they came early to the Sepulchre Luke 24. 1. Which one Instance being of a Matter of Fact witnessed by the Holy Spirit in this Scripture to be done after the Death of Christ and to be done in obedience to the Fourth Command by these believing Women who it seems were many Mark 15. 40 41 47. and Luke 24. 10. is a Proof that all the Ten Commands were in force after the Death of Christ and after his being in Paradice i. e. in Heaven and that his Commands were still a standing Rule for all to walk by and in particular that the Fourth Command for keeping holy the Seventh day and resting upon it was no way abolished or altered by Christ in his Life or by his Death who was now dead and buried and yet the Seventh-day Sabbath observed And if any such Doctrine for the change of the Sabbath had been preached by Christ it is likely so great a Change would somewhere be recorded in one of the Evangelists but no such matter is there written but the quite contrary in this Text and if any such Change had been made by Christ these Women would have known something of it and would have changed their Practice and kept the First day or else if they knew any such Change we must suppose them wilfully disobedient to such new Command which cannot be imagined And he that will compare and consider Mat. 28. 7 8. Mark 16. 7. John 20. 1 2 3 4. Luke 24. 1 9 12 13. where two of the Disciples travelled to Emmaus upon the First day will easily conclude that the Apostles and I think I may add with little or no doubt and all other Believers did then keep that Seventh-day Sabbath when Christ's Body lay in the Grave in like manner as the good Women did But however that Scripture viz. Luke 23. 56. does fully prove that whilst the Lord rested in Heaven and his Body in the Grave upon his own instituted Seventh-day Sabbath these Believers rested also according to his Command which Practice of these excellent Women after the death of Christ recorded by the Holy Spirit has great weight to resolve this Question Which is the true Christian Sabbath and does prove that whilst the Lord rested in Heaven and his Body in the Grave private Believers rested also Q. 10. Whether the seventh-Seventh-day Sabbath was observed after the Resurrection and Ascension of Christ Answ After his Resurrection what day it was that he ascended into Heaven or what day of the week it will be wherein Christ will come again I may not be positive though from some circumstances as the distance of Mount
alter one day of the week and the World of Christians be thereby concluded and bound to observe such alterations I know no Bolts or Locks strong enough for such a Door to keep it from letting in upon the Churches of Christ whatsoever pleaseth those in Power in any part of the World whether it do concern God's immediate solemn Worship or Matters of Doctrine Discipline or Conversation Men may as well take the other six as one day as the Romanists for many weeks in the year do and they may as well make any other alteration in the Essentials of Christianity if such Gapps be laid open and by the like reason lay as great Burthens upon the Christian Churches as were upon the Jews of old or as are now upon the Romanists such as are utterly inconsistent with all Instituted Worship and all true Liberty wherein Christ by his Word has made his Churches free in which Liberty we are to stand fast Gal. 5. 1 which Liberty eminently consists in a Freedom not only from the Ceremonial Laws of old contained in Ordinances which are laid aside by Christ which Liberty is purchased by him but also in a Liberty not to be entangled with a new Yoke of Mens Devices and Inventions whereof there is no end Christ has left Laws enough for the well governing of his Churches to which Laws of his if we yield entire subjection we have certainly no need farther to trouble our selves and whilst no man has yet shewn us from the Scriptures any Institution of the First day nor any Alteration of the Seventh after One thousand Six hundred and Ninety years elapsed I do not now expect it for places have been already searched by many Writers and not being yet found I think we may conclude that Change never will be found Obj. This change of the Seventh day to the First some have endeavoured to find in John 20. 19 26. In the 19th Verse it is said That the same day at Evening viz. the Evening after his Resurrection being the First day of the week when the Doors were shut Jesus stood in the midst and said unto them viz. to the Disciples Peace unto you Whence some gather because Christ rose upon the First day and appeared to the Disciples in the Evening therefore we must observe the First day And in the 26th Verse it is said And after eight days his Disciples within and Thomas with them came Jesus the doors being shut and stood in the midst and said Peace unto you Now say some after eight days signifieth here the Eighth day from the Resurrection counting the day wherein Christ rose for one as we call those third days Agues which have but one days intermission Tertians and those Agues which have but two days intermission Quartans and so the Disciples having met on the Resurrection day met again that day Sevennight Answ 1. All which if we do admit here is no Institution of the First day nor any pretence of laying aside or altering the Seventh which I take to be an Answer sufficient to all the Objections that I ever met with upon this Question viz. The First day has no Word-Institution Answ 2. But more particularly the First day John 20. 19 26 is understood by Expositors to be the same day mentioned in Luke 24. 13 29 where two Disciples travelled to Emmaus and Christ with them which Emmaus was about seven miles and an half according to our computation from Jerusalem and so more than a Sabbath-days Journey which they say was about two miles So then these two Disciples did not observe the First day the day of the Resurrection nor assemble to worship nor rest upon it but travelled as far as does appear to us about their ordinary occasions upon the same day that Christ rose Luke 24. 1 13. and Christ travelled with them also upon the same day and how that day was observed by him or them as a day of Rest and Travel too that is to journey and to rest at the same time is very hard for me to conceive Obj. And as to that in John 20. 26 where Jesus is said to come again after eight days when the Disciples were within with Thomas Answ First It is not said they were assembled about any Religious Worship whatsoever is affirmed of that nature is meerly guessed it 's said only that they were within with Thomas with them it 's probable the Persecution against them being then hot upon the crucifying of our Lord they lay concealed from the Jews and locked the Doors and were seldom abroad and at that time were certainly within when Christ miraculously stood in the midst and appeared to them But then Secondly That this second appearing was upon the First day of the week is gratis dictum freely said but is not there written the Text says It was after eight days say these Objectors It was the Eighth day including the former First day that is the day sevennight after his Resurrection So the Text says it was after eight days say they 'T was after six or seven days which seems to me impossible for let any man tell eight upon his Fingers and if he do not find that day after eight days to be Monday or Tuesday as we now call the days then I misreckon and this being an account easie to be cast up I leave it But for men to say that after Eight is after Seven or Six days and must be so understood because some would fain have it so and thereupon to build this Change seems to me contrary to all Sence and further Answer to this I think needless And as to that which they offer from Mark 8. 31 I find divers learned Expositors understand that Mark reckons the time from his first being betrayed and apprehended and that Matthew speaks only of the time that he lay in the Grave which was but part of three days other Answers are given but this part of the Objection seems not to be over-ingenious for that those who make it seem to go about to shake the day of his Resurrection if they could rather than want some Pretence for the First day weekly But however this or that in John 20 be understood yet here is no Institution of the First day nothing of the Worship the Disciples were met about either the one or the other of these Days and consequently little Colour for such a Conceit And as to the Resurrection it is so fully proved by many Eye-witnesses throughout the New Testament as I need to add no more to that Obj. Some fancy the day which Christ says to the Jews that their Father Abraham rejoyced to see and saw and was glad John 8. 56 was the day of the Resurrection and therefore the First day of the week as the day of the Resurrection must be for ever kept holy Ans Which day that Abraham saw others think referrs to the day of his Incarnation and thence inferr the Observation of Christmas-day
Verses especially do shew that it is the Heavenly Rest with the Beginnings of it by Faith and Holiness whicâ— is meant in the 4th of Heb. Let us labour therefore to enter into thâ— Rest v. 11 which is the Use that since many through Unbelieâ— fall short of that everlasting Rest let us study hard and wiâ— Earnestness and Diligence endeavour to obtain it for which eâ— the Word of God is quick and powerful v. 12 to stir us up â— strive to enter into God's Rest which Labour is commended â— all and especially to the Hebrews to whom that Epistle is directeâ— to bring them to believe in Christ Jesus the Son of God v. 13 1â— whose being God-man the Author of that Epistle doth clearâ— assert and the only Mediator by Faith in whom alone we câ— obtain that everlasting Rest Obj. But one of the principal Objections is raised from Aâ— 20. 7. And upon the First day of the week when the Disciples caâ— together to break Bread Paul preached unto them ready to depart the morrow and continued his speech until midnight Ans The first day of the week they guess was Sunday which I shall not controvert provided they will admit which I think they will not deny that it was Paul's manner to keep the Seventh-day Sabbath Acts 17. 2 and provided they tell us what part of Sunday this was for it seems to me and I think to these Objectors also to be the Evening after the Seventh day which Evening was the beginning of Sunday as the Evening was the beginning of every other day of the week Gen. 1. 5 8 13 19 23 31. And that it was in the Evening after the Sabbath I think probable from his being ready to depart on the morrow i. e. on Sunday and from his speaking till midnight and till break of day v. 7 11. And they guess the breaking of Bread there was the Lord's Supper which they guess the Disciples did there once come together to do upon the First day of the week and therefore they guess did upon the First day of every week then and ever after and Paul's preaching to them then they guess was because the Seventh day was changed to the First day but when where or by whom they shew us not but generally acknowledge to be no where found in the Scriptures only we must take their word for it which without a word from the Lord I cannot satisfie my self to do In answer to which Objection the Reader may take notice that the Greek word here preached is the same Greek word which is rendered reasoned Acts 17. 2 where Paul as his manner was his constant manner was went in unto them and three Sabbath days i. e. Seventh-day Sabbaths he preached to â—hem out of the Scriptures and is the same Greek word which is â—endered reasoned Acts 18. 4 where Paul reasoned i. e. preached in the Synagogue every Sabbath And he that without â—rejudice considers those two places will see somewhat how far â—his goes in answer to the Objection Now if we do admit that once for 't is but once Paul with the Disciples came together upon the First day of the week to break Bread â—nd if we should admit that breaking of Bread was giving and â—eceiving the Lord's Supper I say it is but once that is but one â—nstance but one Fact which was never yet understood to make New or repeal an Old Law and it would be a very dangerous â—octrine to affirm that one Fact done by the Apostles â—nd those Disciples who were at Troas and that upon a special occasion should have the force of a Law to repeal or alter one of the Ten Commands to all the World in all after Ages And this once was upon occasion of Paul's being to depart on the morrow i. e. on Sunday This was but once that Paul preached upon the First day buâ— his constant Custom was to preach on the Sabbath days Acts â—7 2 and that upon every Sabbath day Acts 18. 4. The other is pretended to be but once And not one word of instituting the First day or repealing the Seventh day And if we may humbly take a liberty of offering our weâ— sence upon this place as others do upon this and all the rest oâ— the Scriptures I further answer that it is likely to me that Pâ— abiding seven days at Troas which some think was Troy or the Country thereabout Acts 20. 6. kept as his manner was Act 17. 2. 18. 4. the Sabbath there as his Custom was and in thâ— Evening when the First day began as every other day of thâ— week did begin in the Evening Gen. 1. 5 8 13 19 23 31 the Disciples came together to break Bread And that it was thuâ— I think I have the Opinion of a whole Synod Lucius Ecclesiasâ—cal History V. Cent. 313 D. 315. a b c d e Basileae 162 Synodus Toletana Which breaking of Bread might be to receive the Lord 's Suppeâ— together or it might be only for common eating or supping togâ—ther for neither is positively or particularly expressed And may be it was common Eating because in the same Book of thâ— Acts viz. Acts 27. 35 the same Greek word is used for Paâ— breaking Bread which was common Eating in the Ship wiâ— the Centurion Souldiers and Seamen who were Heathenâ— whatever the other Prisoners with Paul were which the Serâ— of the History there shews was common Eating and I take â— be so understood by Expositors And in this very Chapter vâ— Acts 20. 11 when Paul had broken Bread and eaten he departâ— which may be the same breaking Bread mentioned v. 7 but the same Greek word and probably was common Eating Aâ— the same Greek word for breaking Bread is used Mat. 14. 1â— where Christ fed a Multitude with five Loaves and two Fishâ— which was before the Institution of the Supper And the saâ— Greek word is also used Mat. 15. 36 at another miraculous feeâ—ing of a Multitude and Mark 8. 6 19 which could not be â— Supper being before the Institution thereof So that compâ—ring Acts 20 7 with Acts 20. 11 and Acts 27. 35 and Mat. 15. 36 and Mark 8. 6 19 it seems it might be common Eating but suppose it were the Lord's Supper 't is likely Paul having kept the Sabbath with them as his manner was and intending to be gone the next morning i. e. on Sunday morning they met to have the Lord's Supper together and after Supper that Paul preached to them and talked long till break of day and then departed which seems to be Sunday morning But why the coming together of the Disciples v. 7 might not be as Friends commonly do when a Minister or any other special Acquaintance intends to take a Journey in the morning to supp with him over-night I see no substantial Reason which is a Sence obvious to common Understandings as it seems without Violence Whereas the haling of this Text to make a new
because it is his Holy-day And if it be His day then it is the Lord's day and that which He calls his day and says is his day is certainly his day and we ought to believe and acknowledge it to be his day In which plain Arguments I think there is some strength though weakly expressed 4. Another Argument I take from Mat. 12. 8 For the Son of Man is Lord even of the Sabbath day And the like Mark 2. 28 The Son of Man is Lord also of the Sabbath And the like in Luke 6. 5 Christ saith to the Pharisees That the Son of Man is Lord also of the Sabbath Which places also farther prove Christ's Deity That the Sabbath there in Matthew Mark and Luke spoken of is the Seventh day Sabbath I think is agreed by all Expositors and appears in those Chapters to be the Sabbath which the Israelites then observed which was then and is still the Seventh day of the week And we find in Mat. 12. 5 that the Exception was taken by the Pharisees as if Christ's Disciples by plucking Ears of Corn and eating them had done that which was not lawful to be done on the Sabbath day Mat. 12. 1 2. And surely they did not object against Christ as breaking Sunday i. e. the First day And so it must needs be the Seventh-day Sabbath that this Debate between the Lord and the Pharisees was about And the same may be said of Mark 2. 24 28 and of Luke 6. 2 3 5 in which Scriptures it was the Jewish Sabbath that was in question And that the Son of Man who is there said to be Lord of the Sabbath day is Christ I think also certain for that our Saviour useth this term of Son of Man about sixty times in the Gospel and always of himself and I think never with reference to any other man And Christ is called the Son of Man by John Rev. 1. 13 but three Verses from Rev. 1. 10. from whence this main Objection is taken And Rev. 14. 14 Christ is again called the Son of Man so that the Son of Man in Matthew Mark Luke and John who writ the Revelation is the Lord Jesus Christ who is Lord of the Sabbath day As for those who would interpret the Son of Man in those places of Matthew Mark and Luke to be ordinary Men and so give ordinary men a Lordship over a Moral Law as no such thing is written so I take that Interpretation to be wholly unscriptural and exploded by all sound Expositors and would give Men a Lordship over the Moral Laws which would be a very loose Interpretation And I take it to be plain that by the Son of Man in Matthew Mark Luke and John is meant the Lord Jesus Christ Then supposing the Sabbath mentioned by Matthew Mark and Luke to be the Seventh-day weekly Sabbath and the Son of Man mentioned by Matthew Mark Luke and John to be the Lord Jesus Christ which day then if the Scriptures may be Judge is the true Lord's day Whence I may thus reason That day whereof Christ the Son of Man is Lord is the Lord's day but the Seventh-day Sabbath is that day whereof Christ the Son of Man is Lord therefore the seventh-day Sabbath is the Lord's day And if the Scriptures may and must resolve the Case and the seventh day be the Lord's day sure then there is an end of this Objection I know some put a very wrong Gloss as I think upon these three plain Texts of Mat. 12. 8 Mark 2. 28 Luke 6. 5 and pretend that the Son of Man's being Lord of the Sabbath imports that Christ the Son of Man hath power to change the Sabbath by which Gloss they do acknowledge that the Son of Man there is Christ and that by the Sabbath in those Texts is meant the Seventh-day Sabbath and that Christ is Lord of the Seventh-day Sabbath which also farther proves Christ to be Jehovah which no Christian man can deny but that there was any Thought of changing it there is not a tittle written And if Christ's words had had that meaning and the Jews to whom he spake had so understood him they would surely have taken greater Offence at such Doctrine whereof there is not a word in those Texts where the Case was this in short The Jews by misunderstanding the true meaning of the Fourth Command thought Christ broke that Law by working miraculous Cures on the Seventh-day and that his Disciples broke it by plucking and rubbing Ears of Corn for their necessary Food upon the Sabbath day This Mistake of the Jews Christ who gave the Sabbath and who was and is Lord of it and so best understood the true scope and meaning of the Law which he himself gave reproves and rectifies by a clear Exposition of that Law When the Pharisees Mat. 12. 1 2 and Mark 2. 23 24 25 took exception against Christ's Disciples for plucking Ears of Corn c. as doing that upon the Sabbath which was not lawful Christ referrs them to what they read about David's eating Shew-bread which was only lawful for Priests but in case of necessity was lawful for David to do v. 4. And Christ for farther answer referrs them to the Case of the Priests in the Temple who upon the Sabbath day did divers acts of much servile Labour as offering Sacrifices and many other things which in their sence would have been a Profanation of the Sabbath yet being Labour appointed by the LORD and about his then instituted Worship the Priests in doing of it were blameless v 5. And Christ farther tells them that if they had known what that meaneth I will have mercy and not sacrifice Hos 6. 6 they would not have condemned the Guiltless And when in the Case of the man with a withered Hand they asked Christ Whether it were lawful to heal on the Sabbath day Mat. 12. 10 and Mark 3. 1 2 5 Christ answers What man having a Sheep fallen into a pit on the sabbath day will not lay hold of it and lift it out Ver. 11. This they themselves would do and they also knew that the Life or Good of a Man was to be preferred before the Life or Good of a Beast and so Christ appeals to them as condemning themselves in a Case which they allowed that it was lawful to do well on the sabbath day v. 12 and cures the withered Hand v. 14. see also his curing and defending the Cure of the Woman who had an Infirmity eighteen years on the Sabbath Luke 13 10 to 17 where all his Adversaries were ashamed of their false Glosses upon the Law of the Sabbath v. 17. We have also Christ curing and defending that Cure of the man who had a Dropsy by the case of an Ass or Ox fallen into a Pit on the Sabbath day Luke 14. 1 2 5 and of a man who had an Infirmity thirty eight years on the Sabbath John 5. 5 to 9 and v. 16 at which
confirmed â—hat the vulgar Opinion for the First day is a vulgar Error which wants nothing to remove it as I humbly apprehend â—ut only the time when Christ will by his Spirit give an efficaâ—y to his plain Command and Word which First day has this Evidence of its weak Foundation that while some of the most â—earned do what they can by Writing and Practice to support â— they often beget new and confirm old Doubts about it and â— discover the Dust they raise to darken the Question to be â—ut Dust and shew the Sandiness of the Ground upon which â—hey build that Change And one sure way to convince an impartial enquiring Mind who has leisure enough is to read Mr. Hughes and Mr. Shepherd's Treatises about it wherein a plain Mind may discern so large Concessions about the Obligation of the Moral Law as seem to me to answer all Objections besides the great Contrariety there is amongst the Writers for the First day wherein he that will observe the Order of Time wherein their Books are written may find especially now of late that the last Book printed for the First day is ordinarily a tacite Answer to that which was last printed before it for the First day as two eminent Writers for the First day as it seems to me in answer to Mr. Hughes without naming him and to one another do shew whereof somewhat before by which 't is evident they think some hurt the Cause they write for and no two that I know of the many that have written have yet agreed upon the Grounds of its Observation And now at last it is openly avowed by one of the greatest of all the Writers for the First day that it is not instituted by the Scriptures By which words I think he gives up this Cause for if it be not instituted by the Scriptures and consequently not by Christ or by his Apostles or by the Holy Spirit there by whom when and where was it instituted Who but Christ has Power to institute a Sabbath day or to alter his Institution To whom has Christ given any Authority to alter one Iota or Tittle of the Moral Law Who are they that are bound to observe a weekly day not instituted by Christ in the Scriptures or are bound to lay aside what he has there instituted because of Private Mens Sayings and Writings And how this Law for the First day being an Universal Law and endeavoured to be imposed on the Universal Church can be excused from an high Usurpation of the Divine Authority and from an accusing Christ as if he had not sufficiently done his Work I know not And whatsoever some write for Obedience to their Inventions I cannot imagine they think any shaâ— be condemned or blamed by Christ at last for not doing whaâ— he has not required in his Word or that they would have uâ— live by the Rule of Tradition when they know and acknowledgâ— we must be judged by another Rule viz. by the Word Anâ— that the Word of God which we have is the Rule by which aâ— Worship Doctrines Conversation Discipline and all Mankindâ— are to be tryed in this World and shall be finally judged at laâ—â— I take to be the great Christian Principle as to this and thâ—â— which as far as I can recollect is generally avowed by all the sound Protestants that I have read or known in the World And I shall not wonder if some men under the colours of Tradition usurp the Divine Authority against the First Command and if such write and plead for what I think I can shew is forbidden in the Second Command and if they break in upon all the Commands for all which Men may easily plead Tradition all Ages more or less having brought forth some Transgressors of all the Commands which to such Arguers are Historical Evidences for such Practices But follow no man farther than he follows Christ And there is no Principle more evident and universally confessed by all the Reformed Christians than that whatever God commands us in his Worship or otherwise that we are to do be the things themselves in our Eye great or small And when Men can bind God's Promises of Assistance and Acceptance to their Inventions whether they be days or any thing else in his Worship or other Duty of Man then and not before they may appoint a new day of Rest Obj. And whereas one learned Writer for the First day thinks we cannot make good any one single Verse of the Scripture without Traditions Ans I had thought to have shewn in a Sheet or two that the sound Protestant Divines do generally agree that a Christian may be infallibly certain of his Faith by the Scriptures the Certainty whereof the Lord by his Spirit seals upon the Hearts of his Converts John 16. 7 8 13. And I had thought to give Instances of those converted by Christ and by his Apostles and since by his Ministers by his Word and Holy Spirit as never â—ent nor going to Tradition to assure them of the Divine Auâ—hority of that Word which did convert them which Word â—veth and abideth for ever And this is the Word which by the Gospel is preached unto us 1 Pet. 23. 25 and is settled in Heaven Psal 119. 89 and will stand for ever Isa 40. 8. But thus much â—ay be a sufficient Answer to that Objection The late great and learned Assembly in their Confession of Faith â— 1. par 9 10 say The infallible Rule of Interpretation of â— Scripture is the Scripture it self and therefore when there is â— Question about the true and full sence of any Scripture it must be searched and known by other places that speak more clearly And parag 10. The supreme Judge of all Controversies in Religion can be no other but the Holy Spirit speaking in the Scriptures And the Elders and Messengers of the Congregational Churches c. that met at the Savoy Ann. 1658 in their Declaration of their Faith and Order Ch. 1. Art 4 say The Authority of the Holy Scripture for which it ought to be believed and obeyed dependeth not upon the Testimony of any Man or Church but wholly upon God who is Truth it self the Author thereof and therefore it is to be received because it is the Word of God See also Art 5 6. And Art 9 't is said The infallible Rule of interpretation of Scripture is the Scripture it self c. As in the Assemblys Confession above cited and Artic. 10. to the same effect with the Assemblys Confession also And the Confession of Faith of the Antopaedobaptists Chap. 1 speaks the same things and in the same words or at least with very little variation of the words As to Traditions for the First day called Sunday the observation thereof amongst some I acknowledge is Traditions for and against Sunday ancient and that the Heathen Nations did oâ— old long before the Birth of our Lord offer Sacrifice to the Sun and worship
which then comprehended both East and West they should â—rbear to Labour or do any Work upon the Dominical â—y Eusebius in The Life of Constantine fol. 59 60 He sends â— Edict to all Governours of Provinces that they should forthâ—ith observe the Dominical day that they should honour Hoâ— days consecrated to the Memory of Martyrs and so settles â—oly-days and the First day by the same Edict Calvis Chro. Fol. 513. â—hich Edict was made about An. Christi 321. â—d Constantine died about An. Dom. 348 saith â—crates in the Margin so that this keeping the weekly Seventh-day Sabbath by all the Christian Churches except the Romans and Alexandrians must be some years after Constantines Death Which Testimony of so substantial a Witness besides the former and after Testimonies I do somewhat relye upon as an humane Authority and Tradition against that Affirmation of neither Trace nor Footstep for any other than the First day and this without the dissent of any single person as they remember dissenting in 1600 years whereas if this and divers Facts before and after remembred be true which by an Historical Faith no man can well doubt then all the Christians in the World between three and four hundred years after Christ except the Romans and Alexandrians in their Assemblies as every week came about celebrated the Mysteries upon the Sabbath day whilst the Romans and Alexandrians celebrated the First day which they called the Dominical day which I take to be a very great Evidence that the change of Times and Laws prophesied Dan. 7. 25 was brought about by Rome Cent. 7. Caranza's Councils fol. 311 312 339 340 the sixth General Council held at Constantinople the Emperor Constantinâ— Pogonatus President and Legates sent from Pope Agatho were present in the year of our Lord 673 Can. 52 the Fathers oâ— that Council enacted That no new Consecration should be all the Lent unless upon the Sabbath and Dominical The Sabbath is yet named by a General Council before the Dominical day and that in the seventh Century for we command that those days be kept Festivals and not to mourn oâ— fast upon them so that 673 years after Christ the Sabbath bâ— a General Council is established a Festival even in Lent And Fol. 340 Can. 55 the Fathers being informed that iâ— Rome they fasted in Lent upon the Sabbath against thâ— Tradition and Custom of the Church here â— Tradition affirmed by a General Council for oâ— Tradition for the Seventh-day Sabbath Ann. Dom. 673. serving the Sabbath as a Festival and that in Lâ—â— it seemed good to the holy Synod that in â—â— Church of Rome the Canon should forthwith oâ— tain or be put in execution if any Clerk be found in tâ— holy Dominical or Sabbath fasting besides one and one onlâ— let him be deposed but if he be a Laick let him be excoâ—municated So severe was this Eastern General Council â— continue the Sabbath a Festival and that against Rome it self 'T is true the First day of the week in some few places where Popery much prevailed at that time might be observed under the name of the Dominical day as a Festival and from the Contention which had been and then was between the Eastern and Western Churches about observing the Passover yearly and the weekly Festival upon the Dominical day it came to pass as I think that so many Popes Abbots Bishops Canons c. assumed the name of Dominicus As before whilst the Disputes between the Popes and the ancient Churches lasted about what day to keep the Passover upon divers of the Popes and Antipopes assumed the name of Paschalis And when this Controversie about the Sabbath was by the Popes somewhat quieted in these Western parts which was about the Thirteenth Century whereof more afterward then arises Dominicus the Hermit and then St. Dominic about 1243 i. e. about 447 years since and erects the Order of Dominicans which is continued amongst the Romanists to this day Cardinal Baronius's Annals An. Christi 603 sect 2 tom 8. Moguntiae sect 17. This year at Rome St. Gregory the Pope corrected that Error which some preached by Jewish Superstition or the Grecian Custom That it was a Duty to worship upon the Sabbath in like wise as upon the Dominical days and he calls such Preachers The Preachers of Antichrist By which it is evident that some then held themselves and others obliged to keep holy the Sabbath and preached it up and probably in Rome though the Pope calls it an Error This was in the seventh Century So as notwithstanding all the great contrary Affirmations and Boastings there are in the ancient Histories many Evidences of Tradition for the Seventh-day Sabbath Cent. 9. Baronius Ann. Chr. 828 sect 25 26 27 mentions a Story of a Maid possessed with a Daemon who being examined by a Romish Priest said He was an Officer and Disciple of Satan sent with Eleven more to destroy the Kingdom of the Franks because inter alia they did not keep the Dominical days as that Daemon calls them and other Holy-days So it seems it did not then obtain in France To which the Case of Abbot Eustachius in Scotland has some resemblance Cent. 10. Augustine on the 6th Chapter of John Tract 26. saith That in some places they communicate upon the Saturday and Sunday only which is quoted in Galvin's fol. English Institutions fol. 701 Quaere when and where that was Binius Cent. 13 Tomi tertii part altera fol. 1448. We have the initiating or first bringing in the Dominical day by a Council into Scotland which is there said to be An. Dom. 1203 that is in the 13th Century which is a famous Instance and as to that Kingdom will strike off Twelve hundred years of the pretended Sixteen hundred years Tradition It was in Scotland which Kingdom had divers early Plantations of the Gospel in some parts of it but generally received the Christian Religion about the year 435. Heylin's Geog. fol. 332. but if my Authorities be good had no observation of the First day until the year 1201 or 1202 or 1203. which Binius says was 1203 near Eight hundred years after Christianity was planted and professed in that Church and Kingdom and but about 490 years since Binius's Councils Tomi tertii Pars altera fol. 1448. A Council was celebrated in Scotland about the initiating or first bringing in then surely it was not there before of the Dominical i. e. of the First day which some now call the Lord's day or Sunday which he calls the Dominical which Council he says was held An. Dom. 1203 in the time of Pope Innocent III. See Roger Heveden whom Binius quotes An. 1202 and Matt. Paru's old Impression f. 192 193 and Lucius's Ecclesiastical History which he gathered out of the oldest and best Writers printed at Basil 1624. Lucius Cent. 13 fol. 264 Lucius says of the Dominical day In a certain Council in Scotland it was enacted That it should be
vowed to God that hereafter they would neither buy nor sell any thing upon the Dominical days unless perhaps Food and Drink to such as passed by They vowed also That of all things which they sold of the value of Five Shillings de singulis quinque salidatis rerum they would give a Farthing or a fourth part to buy a Lamp or Candle for the Church and for the burial of the Poor And for the collecting of this the aforesaid Abbot ordained to be made an hollow piece of Wood in all Parish Churches under the Custody of two or three faithful men where the People should cast in the fore-mentioned Brass The aforesaid Abbot also ordained that an eleemosynarie or Alms-dish or Platter should be daily had to the Table of the Rich in which they should send part of their Meats to the use of those who were Indigent who had not prepared for themselves Which in part was a very charitable Appointment And the same Abbot prohibited That none should buy or sell any thing or litigate in Churches or in the Church-Porch or Church-yardâ— Then the Enemy of Mankind envying these and other Admonitions of this Holy Man put into the Heart of the King and Princes of Darkness so it seems the King and Nobility of England did not keep Sunday at that time that they commanded That all who should keep or observe the aforesaid Traditions and chiefly all who had cast down the Market for things vendible upon the Dominical days should be brought to the King's Court or to the King's Examination to make satisfaction or purge themselves about observing the the Dominical day But our Lord Jesus Christ whom we ought to obey rather than men who illustrated or made famous and as exceedingly renowned dedicated unto himself this day which we call Dominical or Lord's day by his Birth and by his Resurrection by his Coming and by the sending the Holy Spirit upon his Disciples he raised up Miracles of his Virtue and thus manifested it upon some Transgressors of the Dominical day Upon a certain Sabbath after the ninth hour a certain Carpenter in Beverlac making a Wooden Pin against the wholsome Admonitions of his Wife being struck with a Palsie fell to the Ground And a certain Woman knitting after the ninth hour of the Sabbath i. e. after Three of the Clock upon Saturday whilst she was very anxious to knit out part of her Work falling to the Earth struck with a Palsie she became dumb And at Nasfortun a Village of Master Roger Arundle a certain man made for himself Bread baked under the Ashes upon the Sabbath day after the ninth hour and eat of it and reserved to himself part until the Morning which when he brake upon the Dominical day Blood came out of it And he that saw it hath given Testimony and his Testimony is true And at Wakefield upon a certain Sabbath when a Miller after the ninth hour endeavoured to grind his Corn suddenly in the place of Meal there issued out so great a stream of Blood that the Vessel put under was almost filled with Blood and the Mill wheel stood immoveable against the vehement impulse of the Water and those who saw marvelled saying Forgive Lord forgive thy People And in Lincolinsiria whether he mean Lincolnshire or what place else I cannot tell a certain Woman had prepared Dough or 〈◊〉 or Pudding pye which carrying to the Oven after the 〈◊〉 â—ur of the Sabbath she put it into a very hot Oven and 〈◊〉 she had drawn it out she found it not baked and she put it again into the Oven made very hot and on the morning and on Monday when she thought to have found the Bread baked she found the Dough or Pudding-pye unbaked Also in the same Province when a certain Woman had prepared her Dough willing to carry it to the Oven her Husband said to her It is the Sabbath and the ninth hour is now past let it alone until Monday and the Woman obeying her Husband did as he commanded and wrapt the Dough in Linnen and in the morning when she went to look to her Dough lest it should exceed the Vessel because of the Leaven put into it she found by the Divine Will Bread made thereof and well baked without material Fire This is a Change of the Right Hand of the Most High and although the Almighty Lord by these and other Miracles of his Power did invite the People to the observation of the Dominical day yet the People fearing more Kingly and Humane Power than Divine and fearing those more who kill the Body and can do no more than Him who after he hath killed the Body can send the Soul to Hell and fearing more to lose Earthly things than Heavenly and Transitories than Eternals Oh sad as a Dog to the Vomit returned to keep Markets of things saleable upon the Dominical days Haec ille This referrs to England so Scotland did not receive the Change till 1203 and the King and Princes of England would not then agree to change the Sabbath or keep Sunday by this Authority This was I think in the time of King John against whom the Popish Clergy had a great Pique as not favouring their Prelacy and Monks by one of whom he was poysoned So we have here an Authority and for Matter of Fact undedeniable for ought I know or can find of a Council held in Scotland for initiating that is for the first bringing in there the observation of the Dominical day i. e. the first day of the week or Sunday and the King Princes and People of England were then against observing Sunday That Kingdom of Scotland was Christian very early and generally received the Christian Religion about Ann. Dom. 435 as before and has this Honour that they were one of the last in this part of the World which admitted the First day and that was not till 〈◊〉 thousand Two hundred years after Christ And to Binius 〈◊〉 Hoveden and Matthew Paris and to the Records of that Kingdom of Scotland where so great a Transaction cannot probably be lost further Enquirers are referred Which Matter of Fact strikes off One thousand Two hundred years out of the Kingdoms of England and Scotland from the Sixteen hundred years universal Concurrence so confidently affirmed as before And take out 1201 out of 1690 and there remains 489. Which is a Prescription much too modern and weak to alter and lay aside a lesser matter than the ancient establish'd Law of God I may safely leave any Reader to make his own Inferences in so plain a case only there being here and afterward mention made of Judgments inflicted on such as violated the Dominical day this I may say of that though I doubt many supposed Judgments are mistaken wrested and misconstrued and the Instances before given may be better applied to Breakers of the Seventh day Sabbath than of Sunday they being Instances of Facts done about the ninth hour upon
the Sabbath day Yet I know not why without any damage to the Question it may not be admitted that whilst persons are perswaded tho' mistaken any thing is to be religiously observed and yet violate it the Lord might then and may still in like cases punish that Violation by Judgments as we find in the Histories he frequently punished Heathens when they prophaned their Heathenish Worship and Temples Particularly Xerxes's Army who were sent to pillage and destroy the Temple and Oracle of Apollo at Delphos for which themselves had some veneration were said to be destroyed by Thunder and Lightning And Herod's Messengers digging that so they might rifle the Temple for hidden Gold a Fire is said to break out of David's and Solomon's Coffins and to have consumed them to Ashes And Marcus Crassus a Roman Consul and General taking Two thousand Talents of Gold out of the Temple at Jerusalem which Pompey left there his whole Army was routed a little after Crassus was taken and some of that melted Gold poured into his Mouth which was thought a Judgment for that Sacrilege And Caepio a Consul of Rome after he with his Army had destroyed the Church of Tholouse in France and had taken thence a great Mass of Gold the History saâ—â— every man in his Army came to a miserable End whence whâ—n any man was remarkably followed by the Hand of God they used this Proverb saying of him Aurum habet Tolosanum He hath some of the Gold of Tholouse And whatever gross Mistakes some men have been and are still under in their own devised mediums of Worship whereof some have been as that of Apollo at Delphos was plainly Diabolical and others very diverse from what God has instituted in his Word yet how far the Lord may make men Examples of suffer them to be so made for sinning against their own Consciences though they be Misinformed Consciences I cannot tell And I think it may be true also that some Judgments have been executed upon Violaters of the Sabbath whereof the Stick gatherer of old is one famous Example and whereof I could assign some very Signal within these few years past if that were a good way of reasoning And what more there may yet be I know not Christ can vindicate his Commands and recover his own when and by what methods shall please him and to him I wholly leave it But this I am fully satisfied in that he that walks according to his Commands has no manner of cause to fear his Displeasure for obedience to his Will And this I assign as Answer to the many Reflections about Judgments supposed to be inflicted in this Case which Judgments of God I acknowledge to be a great Deep and hard to be fathom'd by the Wisest and are sometimes easie to be wrested both ways by willing Minds but are then best understood when considered as directly punishing Sins against the plain Commands and Word of God Now although this Precedent of Eustachius be somewhat long yet being Seconded by a Council and that transmitted and published to all the World in one of the Volumes of the General and Provincial Councils out of which I have translated it and this passing at the initiating or first bringing in of the Celebration of the First day of the week or Sunday into the Kingdom of Scotland which is famous for having the Gospel early preached there and in this as famous viz. for not receiving this Innovation so soon as some other parts of the World and England being then much of the same mind as before has been said and this being one Precedent which may serve to abate what is printed about the First day as if all the World since Christ and the Apostles time had observed it and as if the Sabbath ever since had been universally laid aside I have therefore inserted it and from hence at present shall only observe That the First day which some call the Dominical or Lord's day was not observed by the Christian Kingdom of Scotland nor I think by England Twelve hundred years after Christ Of the Dominical day the Magdeburgenses say It was ordained in a Council in Scotland about the observation of the Dominical day newly and lately brought into that Kingdom as is before noted out of Binius That it should be holy from the Twelfth hour of Saturday Even till Monday And fol. 788 a Synod in Scotland under Pope Innocent III. An. Dom. 1203 for inaugurating the King and the Feast of the Sabbath which I think might be about a year or two after the Abbot of Flay's being there William King of Scotland called a Council of the Chief of his Kingdom and commanded them to do Homage to his Son Alexander There came also a Legate from the Pope with a Sword and a purple Hat Indulgences and Priviledges to the young King also there it is decreed That Saturday from the Twelfth hour at Noon should be holy That the People should do nothing prophane but apply themselves to things sacred and this they should do even until Monday Boetius lib. 13 de Scotis fol. 788 which place in an hasty seeking I could not find By inaugurating the Sabbath was the more solemn settling of that matter which was as I guess about a year or two before first initiated or brought in by the Abbot of Flay As Binius Or whether this inaugurating were not by the King and Parliament of Scotland because it is said to be by the King and the Council of the Chief of his Kingdom I cannot say but this last seems to me most probable But that makes no difference in the case there and this well agrees with that of the Abbot of Flay as I think about a year or two before And how far this Precedent after the fine Device of the Epistle from Heaven and after this Abbot of Flay's coming to York may reach to this Kingdom of England you may see there I shall quote Binius once more the same Book fol. 1445 where he says At a Council at London celebrated by Hubert Archbishop of Canterbury in the time of Pope Innocent III Ann. Christi 1200 they decree That every Dominical day the Hostia should he renewed The Hostia is the Host in the Popish Mass i. e. a round Wafer Cake which after the Priest's Consecration they suppose to be the Body of Christ The Church of England then and some time before and long after till Edward the Sixth's time were devoted to the Church of Rome howsoever the Kings and Civil Government were disposed whereof we find a little in the President before cited of Eustachius and we have no Statute made for Sunday till that in Edward the Sixth which was but about 150 years since whereof more hereafter And Binius fol. 877 878 In the time of Pope Marcellus II there were some who kept the Sabbath day Sabbatarii which I think was in Rome who it seems held that the Dominical day was not to be
he created Now from Gen. 2. 4. I reason thus He that made the Heavens and the Earth was and is Jehovah The Lord Jesus Christ made the Heavens and the Earth and therefore the Lord Jesus Christ is Jehovah That he that made the Heavens and the Earth is Jehovah is proved from that Gen. 2. 4. That the Lord Jesus Christ made the Heavens and the Earth is proved before from John 1. 1 3 10. from Col. 1. 12 13 14 15 16. from Heb. 1. 1 2 10. and from Eph. 3. 9. And if that be so then it follows that the Lord Jesus Christ is Jehovah Which great Truth that Christ is Jehovah and that these Three the Father the Son and the Holy Spirit are one Jehovah as God has graciously opened it to us by the help and light of the Old and New Testament compared may now be somewhat perceived throughout the Scriptures In the beginning or by the Head Aelohim i. e. the Mightys Father Son and Holy Spirit he created the Heavens and the Earth Gen. 1. 1. and the Spirit of God Heb. Aelohim the Mightys he moved upon the face of the waters Gen. 1. 2. and Aelohim the Mightys he said Let there be Light Gen. 1. 3. And Aelohim the Mightys he said Let there be a Firmament Gen. 1. 6. So also Gen. 1. 9 14 20 24. And Aelohim the Mightys he said Let us make Man Gen. 1. 26. So also Aelohim the Mightys he created Man in his own image Gen. 1. 27. And Aelohim the Mightys he blessed them v. 28. And Aelohim the Mightys he said v. 29. And Aelohim the Mightys he saw that every thing he had made was very good Gen. 1. 31. And Aelohim the Mightys he ended his Work which he had created And Aelohim the Mightys he rested from all his work which he had created Gen. 2. 2 3. And then it is said that Jehovah Aelohim the Mightys he made the Earth and the Heavens Gen. 2. 4. And the same Jehovah Aelohim the Mightys who made the Earth and the Heavens be formed Man Gen. 2. 7. And he took Man and he put him into the garden v. 15. And Jehovah Aelohim the Mightys he drove Man out of Eden Gen. 3. 23 24. And Jehovah Aelohim the Mightys he said behold the man is become as one of us Gen. 3. 22. And Jehovah he said Gen. 11. 6 Let us go down and there let us confound their language Gen. 11. 7 So Abraham to Abimelech God Heb. Aelohim They caused me to wander So Jacob Gen. 35. 7 built an Altar and there Aelohim they appeared to him Which with other like Expressions do somewhat open the Mystery of the Trinity and their Oneness throughout the Old Testament which place Gen. 2. 4. compared as before does prove the Lord Jesus Christ to be Jehovah who made the Heavens and the Earth And here I pretermit many passages in Genesis as Gen. 18. 1 where Jehovah he was seen by Abraham And Jehovah he said to Abraham v. 13 17. And Jehovah he went away when he had left communing with Abraham v. 33. Which Jehovah I think was the Lord Jesus Christ who here appeared in the shape of a man Gen. 18. 2 the two others who were with Jehovah Gen. 18. 2 seem to be the two Angels who went to Sodom Gen. 19. 1. Which appearing of Jehovah to Man as Man gave Man a kind of foresight of his after-intended Incarnation See the like in the Garden of Eden Gen. 3. 8 22. The word of Jehovah or the word Jehovah came before to Abram in a vision Gen. 15. 1 4. and made him a great personal and family Promise v. 1 5. and he believed in Jehovah and he imputed it to him for Righteousness Gen. 15. 6. Which Jehovah seems to be Christ and the Righteousness imputed to Abram to be the Righteousness of Christ imputed to him by Faith and Abram's believing in Jehovah seems to be believing in Christ Rom. 4. 5 8 9 18 22. I pretermit also that in Gen. 19. 24 where Jehovah he made it to rain upon Sodom and Gomorrah Brimstone and Fire from Jehovah out of Heaven which I think was Jehovah the Son from Jehovah the Father And that in Gen. 32. 24 28 29 30. a man wrestled with Jacob and Jacob as a Prince had power with God and prevailed and was blessed and Jacob called the place Peniel for I have seen God face to face I think was Christ I pass by also that of Jehovah appearing to Moses in a flame of Fire out of the midst of a Bush Exod. 3. 2. called Jehovah v. 4 the God of Abraham of Isaac and of Jacob v. 6 and Jehovah he said I have seen the affliction of my people v. 7. This Jehovah is called the Angel of Jehovah or the Angel Jehovah Exod. 3. 2 which I think was Christ by whose Hands the Father sent Moses Acts 7. 30 31 32 35 whom Stephen there preached and to whom he prayed Lord Jesus receive my spirit v. 59. which Prayer of Stephen to Christ proves also the Deity of Christ Who often spake to Moses Exod. 3 4 5 6 7 8 9 10 11 12 13 14. Chapters Jehovah who called to Moses out of the Mount and to whom Moses went up Ex. 19. 3. These places I offer as intimating Jehovah mentioned in them to be eminently Christ although I do acknowledge and think there was an unconceivable presence of Jehovah the Father Son and Holy Spirit in the Creation and through out the Scriptures But Gen. 2. 4 compared with John 1. 1 3 10 Col. 1. 12 to 15 Heb. 1. 1 2 10. and Eph. 3. 9 I rely upon as Proofs that Christ made the World and that Christ is Jehovah 2. A second Proof that Christ is Jehovah I offer from Christ's giving of the Law Exod. 20. 1 2. And God Heb. Aelohim He spake all these words saying I the Lord thy God Heb Jehovah Aeloheka i. e. the Lord thy Mightys It has been said that Aelohim comprehends the Father the Son and the Holy Spirit and then if Aelohim spake the Commands then Christ the Son spake them And if Aelohim He spake all these words saying I Jehovah thy God i. e. thy Mightys then Christ who spake all these words is Jehovah Which Jehovah our Aelohim is one Jehovah Deut. 6. 4 which Jehovah is one and his Name one Zech. 14. 9. Although Jehovah One. Jehovah be the Name of the Father and of the Son and of the Holy Spirit yet they are one Jehovah Zanchy's Title is Of the Three Aelohim the Father the Son and the Holy Spirit one and the same Jehovah which he rightly calls the Orthodox Doctrine of that Mystery Which as I take it is the professed Judgment also of the most Learned since the Reformation So that if Christ made the World then he is Jehovah and if he be Jehovah then he gave the Law for Jehovah gave the Law and Jehovah Aelohim the Mightys are one Jehovah Aelohim said
Jehovah the Holy Spirit by whom it is that his Countenance and Favour is eminently lifted up upon his People Which may be intimated in the Communion of the Holy Spirit be with you all 2 Cor. 13. 14 c. And the application of Favour and Peace to the Conscience seems eminently the Work of the Comforter John 14. 26. Ye received the Word with joy of the Holy Spirit 1 Thess 1. 6. Who is called the Eternal Spirit Heb. 9. 14. And the fruits of the Spirit are Love Joy Peace Long suffering Gentleness Faith Meehness Temperance Gal. 5. 22. And he that works these surely must be God these and other Graces are wrought by the Holy Spirit and God is Love 1 John 4. 8 16. Love is the Essence of God and the Holy Spirit works Love Joy Peace c. in Believers for the Holy Spirit is Truth 1 John 5. 6 which I take to be also the Essence of God And those Fruits are not ascribed to Men or Angels but to God the Holy Spirit And the like Blessing to that in Numb 6. 22 23 24 25 26. from the Father Son and Holy Spirit is used by the Apostle The grace of the Lord Jesus Christ and the love of God and the communion of the Holy Spirit be with you all Amen 2 Cor. 13. 14. and is used or some like words by the Reformed Ministry of Christ and as I remember by the Romanists also at the conclusion of their publick Work every where And these Blessings may also be noted as Prayers to the Father and to the Son and to the H. Spirit which proves also their Deity And they shall put my Name my Name upon the Children of Israel and I and I will bless them Numb 6. 27. Which may note the Oneness of the Name Jehovah agreeable to that before Jehovah our Aelohim is one Jehovah Deut. 6. 4. and Jehovah is one and his Name one Zech. 14. 9. These Three Mightys are One. And for an Human Authority that the Father Son and Holy Spirit arâ— one God and therefore to be worshipped I shall cite the First of the 39 Articles of the Church of England viz. There is but one Living and True God Everlasting without Body Parts or Passions of Infinite Power Wisdom and Goodness the Maker and Preserver of all things both visible and invisible and in unity of this Godhead there be Three Persons of one Substance Power and Eternity the Father the Son and the Holy Ghost And the late Assemblies Confession of Faith Chap. 21. Parag. 2. Religious Worship is to be given to God the Father Son and Holy Spirit and to him alone not to Angels Saints any other Creatures And the Declaration of those of the Congregational Perswasion of their Faith and Order Chap. 22. Article 2. uses the same words And the self-same words we find in the Confession of Faith published by the Antipaedobaptists Ch. 21. Art 2. To what has been said may be adjoyned that of the Lord Jesus whom the Disciples worshipped Mat. 28. 17. Go ye and teach all Nations baptizing them in the name of the Father and of the Son and of the Holy Spirit Mat. 28. 19. 'T is not said In thâ— names of the Father and of the Son and of the Holy Spirit but in the name of the Father and of the Son and of the Holy Spirit shewing those Three to be One and their Name One which Name in which Believers in Samaria were baptised is said to be the Name of the Lord Jesus Acts 8. 10 and Cornelius and his Company were baptized in the Name of the Lord Acts 10. 48. Which Scriptures considered I think do shew the Father to be Jehovah the Son to be Jehovah and the Holy Spirit to be Jehovah and these Three to be one Jehovah and their Name one And the words Hallowed be thy Name Mat. 6. 9 I take to be the same Name and the Name of the Father is the Name of the Son and of the Holy Spirit No man speaking by the Spirit of God calleth Jesus accursed and no man can say that Jesus is the Lord but by the Holy Spirit 1 Cor. 12. 3. Gifts are ascribed to the Spirit differences of Administrations ascribed to the Lord Christ diversities of Operations to the Father 1 Cor. 12. 4 5 6 7 8 9 10 11. See also some of the Fruits of the Holy Spirit before Gal. 5. 22 23. which Gifts different Administrations and Operations and Blessings and Fruits before mentioned considered with Passages in the Old and New Testament may help us to discern a little what is peculiar to the Father what to the Son and what to the Holy Spirit although as has been said there is an Oneness as in their Name so in their Operations We find Election is ascribed to the Father Sanctification to the Holy Spirit and Reconciliation and Justification to the Son 1 Pet. 1. 1 2 3. One Spirit one Lord one Father Eph. 4. 4 5 6. Which Mystery of God and of the Father and of Christ should be acknowledged Col. 2. 2. 1 Thess 3. 11 13. The comforting their Hearts in Col. 2. 2 is the Work of God the Holy Spirit the Comforter John 14. 26. The Holy Prophets spake as they were moved by the Holy Spirit 2 Pet. 1. 21 The Holy Spirit sent down from Heaven one of those things the Angels desire to look into 1 Pet. 1. 12. The Lord the Spirit 2 Cor. 3. 17 18. And that the Holy Spirit is Jehovah I think is also fully proved by Jeremiah He whom Jeremiah stileth Jehovah Jer. 31. 31 32 33 34 is declared to be the Holy Spirit Heb. 10. 15 16 17 and if Father Son and Holy Spirit be Jehovah then Christ the Son is Jehovah Numb 6. 25. And here I pretermit divers passages in Joshua Judges Psalms Proverbs and in the greater and lesser Prophets compared with the New Testament which seem to me to prove that Christ is Jehovah 5. Behold the days come saith Jehovah which seems to be Jehovah the Father I will raise unto David a righteous branch and he shall reign King and prosper and shall execute Judgment and Righteousness in the Earth In his days Judah shall be saved and this is his name whereby he shall be called Jehovah Tzidkennu i. e. Jehovah our Righteousness Jer. 23. 5. 6. And you have the like promise near verbatim in Jer. 33. 14 15 16. Which Jehovah Tzidkennu I think is Jehovah Christ whom Jehovah the Father would raise up unto David And Christ Jesus is made unto us Righteousness and Redemption 1 Cor. 1. 30 31 who was to make reconciliation for iniquity and to bring in everlasting righteousness Dan. 9. 24 where is a Promise of the Messiah the Prince v. 25 26 who by the Father was made sin for us that we might be made the Righteousness of God in him 2 Cor. 5. 21. Which Jer. 23. 5 6 33. 14 15 16 compared as above is my Fiâ—th Proof that
Christ is Jehovah Jehovah our Righteousness I pass by that in Zecharâ—ah Zech. 11. 11 12 13 where the Price Jehovah was prized at was thirty pieces of silver cast to the Potter compared with Mat. 26. 14 15 27. 6 7 10 Mark 14. 10 11. And Zech. 9. 1 9 compared with Luke 19. 30 33 35. And Zech. 12. 10 compared with John 19. 7. I pass by also that in Malachy Behold I will send my Messenger and he shall prepare the way before me and Jehovah whom ye seek shall suddenly come to his Temple Mal. 3. 1 and Es 40. 3 where Christ is expresly named Jehovah compared with Mat. 3. 1 3 and Mat. 11. 13 Mark 1. 3 Luke 1. 17 3. 4 John 1. 23. before whom John was the Messenger Behold I will send you Elljah the Prophet before the coming of the great and dreadful day of Jehovah Mal. 4. 5 6. Elijah was John the Baptist Mat. 11. 7 9 11 13 14 and Mat. 17. 11 12 13 which John was to prepare the way of Jehovah Es 40. 3 compared with Luke 1. 6 7 11 76. Luke 2. 9 11 13 14. Which places in Zechariah and Malachi compared as above do also prove Christ to be Jehovah 6. The last Proof of the Deity of Christ I take from the New Testament which is very full of that great Doctrine of the Mystery of the Trinity and the Deity of Christ in special According to the Promise of the righteous Branch whom Jehovah the Father would raise unto David who should be called Jehovah our Righteousness Jer. 23. 5 6. We have Jesus Christ the Son of David Mat. 1. 1. Behold a Virgin shall be with Child and shall bring forth a Son and they shall call his name Emmanrel which being interpreted is God with us Mat. 1. 23. Which was promised as I think by Jehovah the Father Behold a Virgin shall conceive and bear a Son and shall call his name Emmanuel Es 7. 14. Now if the name of Christ be God then He is God for He is what his Name is and if he be God then he ought to be so acknowledged and his Name Jesus from his saving his People from their sins Mat. 1. 21 I think proves his Godhead also for none else but God can save â—s from Sin into whose Name Christians are baptized in the name of the Father and of the Son and of the Holy Spirit Mat. 28. 19. Which is one name into which those in Samaria were baptized i. e. the Name of the Lord Acts 10. 48. as before And what is called the Gospel of Jesus Christ Mark 1. 1 is called the Gospel of God Rom. 1. 1 and called the Gospel of Christ Rom. 1. 16. To you is born a Saviour Christ the Lord Luke 2. 11. I I Jehovah and beside me there is no Saviour Es 43. 10 11. Jesus is a Saviour by which name he is often named in the Psalms Isaiah and other Prophets and whom at his Ascension the Disciples worshipped Luke 24. 52 which they ought not to have done if he had not been God The Glory which Esaias saw was Christ's Glory John 12. 41 the King Jehovah of Hosts Es 6. 1 2 3 5. And here I shall pass by the many Miracles wrought by Jesus Christ whereof the four Evangelists are full whereof some were done before Thousands of Witnesses which Miracles every one of them are Proofs of his Deity And I pass by after the giving the Holy Spirit the Miracles wrought by the Apostles in his Name and in particular the conversion of Thousands by a Sermon which turning Men from Darkness to Light and from the power of Satan unto God Acts 26. 18 and John 3. 3 I think is still a standing Miracle in the World and will so continue to the end of it whereof whilest some men find nothing in their private Conversation nor in the effects of their publick Ministry no wonder if they proclaim their Infidelity by speaking and writing against Christ's Deity Which Conversion and new Birth was and is and must needs be a Mystery to Unbelievers And Christ is exalted to give Repentance which none can give but he that is God Such a change from Contraries are frequent in some Christian Assemblies and cannot be brought about but by Jehovah the Father's giving such to Christ Jehovah the Son's purchasing and redeeming them and Jehovah the Holy Spirit 's converting and sanctifying them whereof we have also much in the Epistles which I pass by and shall offer a Case After the Resurrection of our Lord he had appeared unto the rest of the Apostles but Thomas was not with them when Jesus came and the other Disciples told Thomas that they had seen the Lord but he said Except I shall see in his hands the print of the nails and put my finger into the print of the nails and thrust my hand into his side I will not believe Afterwards the Disciples being within and Thomas with them the doors shut Jesus came and stood in the midst and saith to Thomas Reach hither thy finger and thy hand c. and be not faithless but believing And Thomas said unto him My Lord and my God John 20. 24 25 26 27 28. Which case plainly intimates that the rest of the Apostles there did believe the same Truth before which Confession of Thomas Christ approves with Blessed are they who have not seen as Thomas did and yet have believed that Christ is our Lord and our God Whom after our Lord's Ascension and after they were all filled with the Holy Spirit Peter preaches to be Jehovah Acts 2. 4 14 22 24 25. And David v. 25 speaking concerning Jesus of Nazareth I foresaw the Lord alwaies before my face which is quoted out of Psalm 16. 8 where He whom Peter names the Lord David names Jehovah by which Sermon about Three thousand were converted Acts 2. 41. So that Peter preached Christ to be Jehovah Jesus Christ which before was preached unto you whom the Heavens must receive until the time of restitution of all things which God hath spoken by the mouth of his holy Prophets since the World began Acts 3. 20 21 26. whereof you may before see a small collection By the name of Jesus Christ of Nazareth doth this man stand here before you whole neither is there salvation in any other for there is no other name under Heaven given among men whereby we must be saved Acts 4. 10 12. And if this be so then Christ is God The Church of God which he i. e. God hath purchased with his own blood i. e. with the Blood of Christ Acts 20. 28. Out of the Israelites as concerning the flesh Christ came who is over all God blessed for ever Amen Rom. 9. 4 5. Which is also plain and positive that Christ is God Christ the Lord of the dead and living we shall all stand before his Judgment-seat for it is written As I live saith the Lord every knee shall
should be proceeded against by Magistrates and by Ministers for there we find many Directions for the Discipline of transgressing Subjects by their Princes and Judges and of Members of the Church by their then Pastors But to return to those who defend the Change of the Seventh day and teach it to others let such have a care of that Threatning Mat. 5. 19 20. for if the Exceptions they make against the Law in that point be not good they are certainly dangerous to those that make them Whosoever shall break one of these least Commandments and shall teach men so he shall be called the least 〈◊〉 the Kingdom of Heaven Mat. 5. 19. And how far that least Extends think well of These Ten Commands many call the Moral Law and not to quarrel with Terms Moral signifieth pertaining to Moral Law Manners which being applied to Divine Laws may be said to be a Rule prescribed by the Lord to direct our Thoughts Words and Actions and so does include whatsoever is commanded or forbidden in Thought Word or Deed which our Lord comprehends in the love of God and of our Neighbor Mat. 22. 38 39. a part of which Moral Law all agree was in the time of Christ the Command for the Seventh day And he that will enter into Life must keep the Commandments Mat. 19. 17. Which he that keepeth loveth Christ and Christ will love him and manifest himself unto him John 14. 21. And it is easier for Heaven and Earth to pass than one tittle of the Law to fail Luke 16. 17. And surely Christ does not there exclude the Law of the Ten Commands whereof one tittle cannot pass away And let any man shew us what other Law it is that Christ there means And if it be easier for Heaven and Earth than for one tittle of the ten Commands to pass away it will be impossible to take away the Seventh day positively said to be the Sabbath of the Lord And if the Commands and therein the Seventh day stand as long as Heaven and Earth they surely stand now for the Heaven and Earth yet stand And our Lord farther confirms the Moral Law by shewing what Sins they are which defile a man Mat. 15. 3 11 18 19. Evil Thoughts Murders Adulteries Fornications Thefts False-witness Blasphemies Now Murders Adulteries Fornications Thefts and False-witnessing are Sins against the Second Table Blasphemies Sins against the First Table and Evil Thoughts Sins against every Command in both Tables The Scribes and Pharisees there transgressed the Commandments of God by their Traditions v. 3. The Commands Christ there affirms are the Fifth Command v. 4 and the Second Command v. 8 9. which Moral Law they unlorded v. 6. The Command Christ charges them with as making it of no effect or of unlording it Exod. 20. 12. Deut. 5. 16. is the Fifth Command one of the Second Table And that about their vain Worship v. 8 9 was against the Second Command in the First Table and so Christ by those instances affirms both Tables When the young man asked Christ what good thing he should do that he might have Eternal Life Mat. 19. 16 17 18 19 20. Christ answers If thou wilt enter into Life keep the Commands and names some of them as Thou shalt do no Murder and Thou shalt not commit Adultery so that Christ in his Answer referrs him to the Moral Law Charnock's Attributes pag. 612. And so Christ there affirms the Moral Law which I think does fully prove that by the general word of Commands Christ meant the Ten Commands and if Christ meant the Ten Commands and have confirmed and established them by One and much more by so many plain Scriptures what Power on Earth can alter any one of them The great Commission which the Lord gives his Ministers is to teach all Nations to observe all things Christ doth not except the Seventh day whatsoever I have commanded you Mat. 28. 19 20. A very learned Writer in his Annotations on that Text saith It implyeth that his Commands are the Universal Laws of his Catholick Church and no Man or Men have Authoâ—ity to make Laws for the Universal Church on Earth but He and to undertake it is to undertake the Prerogative of Christ and be Vice-Christ by Usurpation be it Pope or Councils Which I think are words of much strength consequence and truth and I may say as Cornelius to Peter We are here present to hear all things that are commanded thee of God Acts 10. 33. But if any speak not according to this Rule we are not to follow Paul further than he follows Christ 1 Cor. 11. 1. And as any person is brought to love Christ he takes present care to keep his Commands John 14 15. and Christ shews mercy to those who love him and keep his Commands Exod. 20. 6. And what other way is there to declare our selves the Friends of Christ and good Subjects to him but by doing whatever he commands us John 15. 14. 14. 21 here is no exception of the Seventh day nor elsewhere that I can find in all the Scriptures 't is by this Law of the Decalogue that we have the knowledge of Sin Rom. 3. 20. 7. 7. And we find the Apostle did not make void the Law through Faith but established it Rom. 3. 31. And the Law of Works mentioned in Rom. 3. 27 shews the Law which Faith doth not make void Rom. 3. 31 to be the Ten Commands and speaking of the same Law resolves it to be holy and the Commandment holy just and good and spiritual to which he consented as good and delighted in it after the Inner man Rom. 7. 1 12 14 16 22 25. To which the carnal mind cannot be subject Rom. 8. 7. What Law do Opposers understand by these Scriptures if not the Ten Commands And if these Scriptures mean the Ten Commands as they plainly do how comes one to be changed and mangled and the Seventh day to be excepted Which Ten Commands are called a Royal Law to be fulfilled and a Law by which all Believers shall be judged Jam. 2. 8 12. which Law in the new Covenant is promised to be given into their Minds and to be writ upon their Hearts and that by Jehovah Christ Heb. 8. 18 10 compared with Jer. 31. 33 which is farther Proof that Christ is Jehovah and this without any exception of the Seventh day But if any man sin i. e. break the Sabbath or any of the Ten Commands we have an Advocate with the Father Jesus Christ the Righteous he is the Propitiation for our sins And hereby we know that we know him if we keep his Commands John 2. 1 23. And it is as it seems to me very strange how the World should be so long misled in so discernible a case And this is the love of God that we keep his Commands 1 John 5. 3. And what can that mean if not the Ten Commands And whatsoever we ask we receive