Lord and the things that he wrote to them were the Commandments of the Lord 1 Cor. 14.37 2. The thing enacted by this Ordinance and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collecta See Dr. Day his Sermons on this Text. Collection for the Saints The word seems to be a metaphor taken from gathering of fruits or gleanings in harvest or rather as Beza notes from gathering of a shot at a banquet or friendly meeting as men invited to a Feast or Banquet use to make a purse and cast in every one his shot to gratifie the poor servants that belong to the house So the Apostle requires these Corinthians when they meet together at the Feast of the Gospel especially that heavenly Banquet of the Lords Supper the Feast of the great King that then they cast in something to make a purse for the poor servants of Christ in testimony of their thankfulness to the Master of the Feast This some take to be the sense of the word it signifies such a Collection or Contribution as men use to make when they meet at a Feast and it suites well with the next Particular 3. The time stated for such Collection The first day of the work Diem caetus designat P. Matt. ad loc Tum solitos fuisse convenire apparet Act. 20 7. Beza the day designed for their solemn Assemblies and that solemn Ordinance of the Lords Supper as was proved before Acts 20.7 Hence in Justin Martyr's time and ever since the Churches of Christ have walked according to this rule annexing their charitable contributions to the celebration of the Lords Supper But still the great Question is unresolved will some say namely Why the Apostle should limit this duty or work of mercy to the first day of the week Some answer it thus The Apostle therefore mentions the day S. M. Cawdrey because there is a special motive in it to stir up their charity being a day wherein they had received such inestimable bounties from the hands of God as the resurrection of our Saviour Jesus Christ and the like Now I confesse there is much weight in this answer 'T is the fittest time to expresse our thankfulnesse to God wherein we commemorate his greatest loving kindness to us Chrysostom is very clear in his Commentary upon this Scripture Vpon the first day of the week let every one lay by him in store 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Orat. 43. in 1 Cor. 11. c. See how he exhorts from the very time sayes he for that very day were sufficient to induce them to charity for call to mind saith he what you got on that day for unutterable good things even the root and rise of our life arose on that day Nor in that respect only is the time proper to quicken charity but because it hath rest also and relaxation from labour or abruption of business for the soul being discharged from labors becomes in a better frame and preparation to take pity and more than all this the communicating on this day in the Sacraments so dreadful and immortal puts the mind in great forwardness c. This exposition of Chrysostoms as it may deservedly challenge respect for the antiquity of it being above twelve hundred years old so much more for the truth of it being so agreeable to the Text it self For observe it well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. First He calls the first day of the week Christs Resurrection day and a little before the Lords day Secondly He concludes it was a Sabbath day or day of rest from labor and worki-day business And to my apprehension this is clearly imployed in the Text. For upon this day the Apostle would have them contribute to the poor members of Christ as God had prospered them to wit in the six foregoing work-dayes which argues a recollection and thankfull calling to mind the blessing of God upon their week-day labours and what can be more Sabbath like Besides the Greek word is emphatical as God hath prospered so we read it but it may be rendred thus as God hath given a good journey or a good voyage plainly intimating that upon every first day of the week they had rest and respit from their worldly imployments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.10 something like that of a travellour at his journey's end or a mariner when his voyage is over and he 's at rest in his harbour Thirdly He counts the first day of the week their Sacrament-day as indeed it was and the collection here injoined speaks as much And doubtless this was a powerfull argument to prompt them to liberality It were sordid ingratitude to spare a penny from the poor when a man considers that God hath not spared the precious blood of his Son Besides all this the first day of the week was the day of their solemn assemblies for prayer preaching prophesying singing of Psalms and other religious exercises all which were as fire to kindle their compassions towards their distressed brethren every word of God every Sermon every prayer every Psalm that was sung might add some fuel to that Heavenly flame of their brotherly love and Charity and for these causes the Apostle chose that time as the most select and choice opportunity to put them upon the practice of that duty But here we are way-laid with Objections If any can discern the Sts. assembling 1 Cor. 16. it must be by some other light than Gods word Obj. 1 T. T. I hope he will grant this text to be Gods word Answ and then if he have but eyes here is light enough For let him look upon the words once again What does Paul prescribe here Collections or contibutions to the poor Saints But who must contribute every one how must they contribute by way of casting into the common treasury so much the * Bucan concludes from hence that the Apostle gave order there should be commune aerarium a common treasury in the Church Loc. 42. de Ministerio word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies verse 2. and why so That there might be no gatherings when Paul came Which there must needs have been if every man had kept his contribution at home in his own Coffer So that it must be both a general and a publick contribution Therefore it must be in a publick congregation And why all this upon the first day of the week Why not upon some other day but to mark out this day above others for the weekly season of solemn assemblies as also to move them by the day to the duty What need there any mention of the first day of the week if they had not held their meetings on that day and if there had not been some special argument in the day to perswade them to the duty Paul does not enjoin them to lay it before the Deacons Obj. 2 but let every one of you lay by himself in store as God hath prospered him That is
it so Having premised this by the way now let us see how the old Sabbath was founded upon the finishing of his works As thus That day which God hath honoured and crowned with the accomplishment of the greatest work must be the day of solemn worship or Sabbath-day But the seventh day from the Creation was thus honoured and crowned in the Cradle or infancy of the world Therefore that day must be the Sabbath day viz. till a greater work take place And then the argument will conclude as strongly for the change of the day as ever it did for the choice of it For we shall argue thus If the ground of stating the Sabbath on the seventh day were applicable to another day then the Sabbath in the first ground-work of it was alterable to another day But the ground of stating it upon that old seventh day was applicable to another day therefore c. The consequence is cleere as the Sun for as it is with duties so with dayes of worship the grounds upon which they are setled being applicable to other times and places the dayes and duties themselves have alwayes been moveable and circumstantially mutable also as that duty of reverencing of Gods Sanctuary which is mated and coupled with keeping his Sabbaths the ground of it being applicable to the Temple as well as the Tabernacle Levit. 19.30 the duty it self was also moveable from the Tabernacle to the Temple although the first were only in being when the precept was given And the like must be said of the Sabbath The consequence hath evidence enough in it self to every vulgar eye If the foundation be moveable so is the building If the Assumption be questioned viz. That the ground of fixing the Sabbath on the seventh day was moveable and applicable to another day we shall thus confirm it The ground of fixing the Sabbath on the old seventh day was Gods honouring and advancing that day above all other dayes for the time being by his most eminent work of Creation manifested to be accomplished on that day therefore when another day shall be crowned with the accomplishment of a more eminent Creation the same ground and reason which cast the Sabbath on the old day will unavoidably carry it to the new Now the work of Redemption is a new Creation 2 Cor. 5.17 and it was long ago prophesied that as the a Hag. 2.9 glory of the second Temple should out shine that of the first so the glory of this new Creation should excell that of the old and comparatively eate out the memory of it b Isai 65.17 Behold I create new heavens and a new earth sayes the Lord and the old shall not be remembered nor come into mind Not that the Lord would simply and absolutely have the memory of the Creation to be lessened but respectively and in comparison of Redemption it must not be obliterated but only subordinated retained and remembred it must be still but as a lesser work then Redemption and as a lesser good to us as the Law is to the Gospel or the Old Testament to the New Redemption must be owned as the greater and better work in as much as Spiritual things are better then Natural and Gods last works are his best the first being only preparative to the last as Dr. Sibbs excellently observes Mat. 16.26 Mark 8.36 And verily he that shall question whether Redemption be a greater and better work then Creation knows little what a Redeemer is or what the ransome of an immortal soul is worth See Mr. Phil. Goodw. Dies Dominic rediv. pa. 11.12 13. I should think as mans gaining the world cannot recompense the loss of his soul so Gods creating of the world doth not equalize Christs redeeming the soul In creating the world indeed the Lord has done much for me but in shedding his precious blood in conquering sin and death he hath done more then if he had created another world for me Let the redeemed of the Lord say so yea the work is not only better to me but greater in it self too In creation there was but a words speaking and the work was presently done 2 Cor. 5.21 Gal. 3.13 See more in Dr. Gouge Heb. 9. S. 63. but in Redemption there was doing and dying God must come down from heaven God must be made man yea God-man must be made sin and a curse for me Here was a work exceeding wonder Besides in the work of Creation there was nothing to with stand But in the work of Redemption here was Justice against Mercy wrath against pity In a word in the Creation God brought something out of nothing but in redemption he hath out of one contrary brought another good out of evil life out of death Is not thy soul ravished Christian at these discoveries of wisdome grace and power shining forth in thy souls Redemption Canst thou see the like in the worlds Creation Is there not more glory in one Christ then in many worlds What a sapless unsavory question therefore to a soul that knows any thing of Christ Pa. 130. is that which T. T. propounds Who told thee the work of Redemption was the greater work A question more beseeming a Jew then a Christian But the answer is ready at hand He that hath told me the heavens are the works of his a Psalm 8.3 fingers and Redemption the work of his b Isal 52.9 10. arm his out-stretched unbared arm hath sufficiently taught me that Redemption is the greater work a work of greater might I am sure of greater mercy And so for his next question If it be the greater work who told thee that it deserves the honour of the day I answer a wiser and better man then you or I that man after Gods own heart who was most likely to know the mind of the Lord he has foretold it in that 118th Psalm when by a prophetick spirit foreseeing the glory of the resurrection day as a day amongst the seven dayes like the Sun amongst the seven planets he accordingly salutes it with a magnificent Title This is the day which the Lord hath made yea magnified for the word signifies not only to make but to magnifie and advance above all others c 1 Sam. 12.6 And such was the power of God in raising Christ hat the Psalmist cryes our it is marvellous in our sight Acts 4.10.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est vel imus vel summus lapis Arretius in 1 Pet. 2.7 Mat. 11.11 As by the same word the Lord is said to advance Moses and Aaron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to lift them up in dignity and preeminency above the rest of the people Thus he foresaw that the Lord would magnifie and exalt the resurrection day and why Because on this day the most glorious work of redemption was to be accomplished the stone which the builders resused being made the head of the corner i. e. to perfect
is causelesse What if they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching Acts 20.7 and reasoning Acts 18.4 or disputing as it is rendred Acts 19.9 Sure they saw good ground for this variation Though the word be the same yet the scope of the Texts is not the same for Acts 20. Paul was among Christians and Christians that came together to communicate at the Lords table and that 's no time to dispute but to beleeve to act faith and not reason therefore well is it said there Paul preached to them some quickening Sermon doubtless to excite their Sacramental graces But Acts 18. he was among a company of unbeleeving wrangling Jewes and there they do well to render it reasoning Mark 9.34 Acts 17.17 which unless the context carry it another way is the most apt and usuall signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very art of reasoning Logick has its name from this compound What rashnesse therefore and sinful saucy boldness is it in this Author to throw dirt in the faces of those eminent instruments the Translators of the Bible charging them with inexcuseable sin because they cross his humours and erroneous conceipts To say Answ 7 as we do that Paul took the opportunity of the old Sabbath to preach to the people is not to render him a constant dissembler as he reproachfully accuseth us but to commend him as a diligent dispenser of the word of truth who for the quicker progress of the Gospel was willing to embrace all opportunities to preach in season and out of season wherever he came Neither is it to speak without book as we shewed above nor does it charge Christ with any criminal imputation he kept the Sabbath while it was in force from a principle of conscience in obedience to the Law Paul from a principle of Christian prudence and indulgence the better to promote the Gospel and so his custom was not formally the same with Christs neither does his custom argue his commission unlesse it be in things Moral and Evangelical and among the Gentiles * Ro. 11.13 ch 15.16 Gal. 2.7 1 Tim. 2.7 to whom he was cheifly sent as a commission-officer of Christ to preach the Gospel of the uncircumcision Lastly Pauls reasoning in the Jewes Synagogue at Corinth and that every Sabbath till he were persecuted and his general precept to the Corinthians and other Christians to be followers of him is as good a plea for the Synagogue as the seventh day and indeed a Jewes Sabbath and a Jewes Synagogue would do well together So that all objections to the contrary notwithstanding it remains a firm and immoveable truth of God that the old seventh day is discharged from being a Sabbath or day of weekly solemn worship to the people of God Now by way of Transition to the second branch of my Argument that the first day of the week is designed for a day of weekly solemn worship under the Gospell I would remind the Reader of what was premised and proved before viz. That the Law of the fourth Commandment for the proportion of six working dayes and a seventh every week for solemn worship ordinarily is still in force under the Gospel Which being made good and the old seventh day manifested to be void one Argument will put it out of all question that the first day of the week is the only day of weekly worship to be observed under the Gospel As thus That day of the week upon which above all others in the vacancy of the old seventh day God has set his mind in the Law and upon which above all other dayes Christ has set his mark in the Gospel must needs be the Christians weekly day of solemn worship or Sabbath day But the first day of the week the old seventh day being void is the day above all others in the week upon which God has set his mind in the Law and upon which above all other dayes Christ has set his mark in the Gospel Therefore The first day of the week must needs be the Christians weekly day of solemn worship or Sabbath day The proposition is undeniable for what better warrant can be pretended for a weekly Sabbath then Gods mind or will in the Law and Christ Mark in the Gospel The Assumption is all that requires proof namely That the seventh day being void the first day of the week is the day above all others upon which God has set his mind in the Law and Christ his mark his signal mark in the Gospel Both which shall be distinctly and demonstratively proved by Scripture-consequence and evidence 1. That the seventh or last day of the week being void as we have proved the first day of the week is the only day upon which it appears that God has set his mind in the Law I mean the Law of the fourth Commandment which may be thus made out It was the mind and pleasure of God that the proportion stated in the Commandment six dayes in the week for civil imployment and one for sacred and religious rest should be observed in all ages Exod. 35.2 Ezek. 46.1 See Mr. Gawdrey p. 1. ch 9. S. 53. and part 3. ch 3. both under the Law and under the Gospel Now the seventh day which was observed under the Law being discharged there is no other day but the first day of the week on which Gods proportion can be preserved and perpetuated without intermission and interruption For take any other day as the second or third or fifth or sixth and there would be losse of time it would not be for once at least one day in seven but one of some other number and besides the six working dayes would not come all together but some of them would go before the day of rest and others would come after it in one and the same week Both which would offer violence to the Holy Commandment which as it requires but one day in a week for religion to six for worldly businesse and allots six for worldly business to one for religion ordinarily so it takes order that the six working dayes must go together and the day of rest not come between them in the same week but either go before or follow them Now in pitching upon the first day of the week both these were punctually observed at the first change of the day for in the revolution of twice seven dayes there were two dayes for religion the last of the first seven and the first of the latter seven and in each revolution the six working dayes are all together And thus it is still successively week after week and thus it shall be perpetually I question not to the last week of the world for I am assured that the old seventh day is void and I am fully convinced that whatever the Lord Christ could have done we cannot make choice of any other weekly day of worship but the first of the week to hold up the morality of
may be reckoned as a special prerogative of this day above the Jewes Sabbath and all other dayes The Lords day and the Lords Supper are Scripture-companions Acts 2.26 is misquoted I perceive this Author uses to quote Scripture at a venture but I suppose he means Acts 2.46 and there indeed we read of the Saints continuing daily with one accord in the Temple and * Domi frangebant portionem Syriack verse breaking bread from house to house but to take this for Sacramentall bread and make it their daily bread is to mistake the matter quite For although verse 42. speak of bread Sacramentally broken yet verse 46. the phrase is quite altered and the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word signifies ordinary bread or common food Piscator understands it of bread broken in a way of Charity or dealing their bread to the hungry as it is * Isai 58.7 elswhere expressed If breaking of bread had been a service peculiarly designed for the honour of the first day Obj. 3 the Apostle would not have deferr'd it till the second day till after mid-night verse II. Neither does it appear that he did deferre it till after mid-night For Eutychus dropt asleep in Sermon-time Answ verse 9. and the Sermon lasted but till mid-night verse 7. and as soon as Eutychus caught his fall no doubt Paul hasted to raise him again And when he was come up again he brake bread verse 11. Part 3 Thes 63. all this while it might not be mid-night for after all this he talked a long while even till break of day Besides as Mr. Shephard observes the Lords Supper might be administred before Pauls Sermon And that breaking of bread verse 11. might be common bread some ordinary repast for Paul after his long preaching and before his long journey And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies as much and hence also 't is spoken of one man principally When he had broken bread and eaten c. however t is expresly said v. 7. that the disciples were assembled together ex more sayes * Ad locum Pellican after their wonted manner to break bread upon the first day of the week and their purpose shewes what was their usual practice The disciples came not together till towards evening Obj. 4 for as soon they are met we read of lights in the upper room and this is no fair president for keeping a Sabbath They must needs be come together before Candle-lighti ng Answ 1 by is own principles otherwise how is it said they were assembled the first day of the week since he holds that the day begins and ends with the Sun-set evening The text saith not Answ 2 they met in the evening of the first day but on the first day and it might be in the morning for ought appears to the contrary The lights in the upper room ar gue not that it was late in the day before they assembled but long in the night before Paul ended his Sermon Besides supposing they came not together till towards the close of the day remembring still what perillous persecuteing times those were yet out of question the former part of the day was spent in religious exercises otherwise the disciples had rusht very rudely upon that sacred and solemn ordinance of the Lords Supper We should count them but sorry Christians that should dare to come reaking out of the world from their Merchandise or shops or fields or farms to sit down as guests at the Lords table The Saints example at Troas doth no more oblige us to their time Obj. 5 than their meeting in an upper chamber doth tie us to the like place If time and place be equal circumstances in religion Answ See Mr. Wowe of the Sab. then the old Prelatical Argument were good as the true worshippers of God are not tied to worship him either in Jerusalem or any other peculiar place but must worship him in spirit and in truth in all places so neither are they tied to any time of worship but may pray continually But this principle is out of plea now and I am perswaded in urging of it the objector fights against conscience and struggles against his own convictions For he ha's elswhere maintained time and place to be unequal circumstances and if not equal why does he argue from the one to the other But the truth is he ha's no game to play but what the Anti-Sabbatarian Prelatists have plaid and lost before him Only one card more which was none of their pack Examples do only allow us a liberty Obj. 6 page 13. of his Pamphlet nothing but a clear command can oblige us to a duty For instance community of goods is the Saints liberty because it was practiced but liberality of our proper substance is a duty because it is commanded Saints may freely seast before Communion because we have Apostolical president but all true disciples must break bread because we have Evangelical precept so we have liberty to meet the first day because we find the Saints at Troas then occasionally assembled but we are tied in duty to celebrate the seventh day Sabbath because it is commanded If this rule were as true as it is false Answ 1 he might blot out all the examples of the Saints recorded in Scripture For what are they good for To allow us a liberty only Why that we had before Had we never heard of the Saints meeting and Pauls preaching on the first day of the week yet I hope we had had free liberty to meet and worship on that day nevertheless what followes now Why by this Doctors new divinity absit blasphemia verbo the Holy Ghost ha's inserted this story in vain This leaf yea and twenty more might have been left out of the Bible without loss See the poison of a rotten error 'T is no less false Answ 2 that nothing but a clear command can oblige us to duty What must we limit the holy one of Israel must he deliver his mind and will only by way of precept May he not do it as well by promise or prophesie or proportion or consequence Must we teach the Lord how to teach us our duty pray what expresse command was there to sanctifie the Sabbath or what example of any one man that did sanctifie it for 2000. years after the Creation I mean in expresse terms Was it never a duty therefore till the Commandment came and is not Apostolicall example with a consequential command a sufficient rule for the observation of the Lords day He argued before for the Jewes Sabbath that we must be followers of Paul as he was of Christ how much better may we urge the same argument for the Lords day As thus Christ was present upon this day in the assembly of his disciples and kept it like a Sabbath John 20.19.26 and so Paul Acts 20.7 and we must follow Paul as he did Christ therefore we must keep holy the Lords day the
at his own house in the poores box c. At his own house Answ How then could it be avoided but there must have been gatherings at Pauls coming Which the Text forbiddeth The Apostles care was to have their collections ready i. e. in a publick stock or bank against his coming lest haply they of Macedonid coming along with him to whom it seems he had boasted of the Corinthians forwardness should find them unprepared * 2 Cor. 9.3 4. and so both he and they should be ashamed of his boasting That phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated by himself may as well be rendred of himself that is Answ 2 sponte sua of his own accord And so Musculus interprets it when t is said Puta illud in Graco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non esse positum pro apud se seponat sed hoc sensu quisque vestrûm suapta sponte i. e. in caetu sacro thesaurizans cui proposito nonsatisfecisset si quisque aqud se domi reposuisset etjusmodi namque reposita tum demum collidenda essent cum ipse ad eos venisset quod vitari volehat Wolph Museul ad Loe. let every one lay by treasuring up in store t is not meant let every one lay by himself apart and privately but at your publick meetings casting it into the publick treasury of the Church and that freely of his own good will That there may be no gatherings when I come whereas if every one had laid by in private onely at his own house there would have been need of gatherings at his coming the thing which he takes special care to prevent it seems the Apostle came but seldom and could not tarry long when he came for he had the care of all the Churches upon him especially the Gentiles the world through 2 Cor. 11.28 His work was to gather and govern Churches he must not therefore spend his time in gathering moneyes or going from house to house to call for every mans weekly contribution this had been a leaving the word of God to serve tables as the other Apostles said in a like case Acts 6.2 The survey the Apostle exhorts every man to take of his own estate that he might give thereafter Obj. 3 does notably overthrow the conceit of a first-day-Sabbath for he orders every man to lay by in store as God hath prospered him that is according as his yearly revenue increaseth or his weekly trade proves more or lesse gainful If the first day had been a Sabbath the Apostle knowing the proneness of our nature to mind earthly things would never have put them upon the consideration of their outward estates That the first day of the week is a Sabbath Ans 1 or day of rest is no conceit but a Scripture-truth as it shall ere long appear to the shame of such reviling adversaries 2. That upon this day they must take a survey of their estates because they must give according to their estates and incomes is a conceit indeed there is no colour of consequence in it for I hope they might take their survey on the Saturday night no necessity of deferring it to the Lords day Suppose a Minister of Christ should urge this Apostolical ordinance still as I am informed Mr. White of Dorchester did pressing his people to contribute and lay up something in a common stock every first day of the week for the releif of the poore and that according as God should blesse and prosper them in their callings the week before Does it follow that therefore when the people are assembled together on the Lords day they must make the Church their Counting-house or before they come there turn over their shop-bookes in stead of their Bibles What a ridiculous inference were this Good huâ—â—ands I should think would end the week and their work together good Christians to be sure will do so and not make the Lords day their counting-day a recounting-day indeed they may and must make it to recount the blessings of providence in a way of praise and thankfulness and this is a Sabbath-day duty as appeares by that * Psalm 92. Psalm for the Sabbath But further to dash this dream of the adversary let him consider that in effect as much is * Ez. 46.5 6. said of the Sabbath in the old Testament as here of the Lords day and it may be t is meant of the Lords day-Sabbath T is further objected That Pauls Epistle was read in these Churches on the Sabbath-day Saturday he means and then the Apostle exhorted them to Charity and would have it to be their first work the next day while the sweet sense of the Epistle was upon their Spirits c. But This is frivolous For Gal. 4.10 The Apostle had utterly condemned the Saturday-Sabbath among the rest of those legal dayes and that he should build again the things he had destroyed we are not so much as to suppose Now take the sum of all On the first day of the week our Saviour was raised from the dead on this day he often appeared after his resurrection sent his holy Spirit on this day after his ascension and stampt his own blessed name upon it on this day the Saints assembled the Apostles preached the Sacraments were administred Charities Collected and concerning this day the Holy Prophets prophecyed what day was ever markt out with more shining and illustrious Characters The Best Antiquity for the Change of the day TO this Scripture-evidence for the change of the day we shall now add something by way of Testimony from the Records of Antiquity I may truly say 't is the glory of this truth that besides Scripture authority it ha's the most luculent Testimony in the writings of the Antients of any paralel-truth controverted in these disputeing times we may trace it all along from age to age ever since the Apostles times and with much contentment behold how providentially it hath pleased the Lord to guide the pens of his faithfull Martyrs and Ministers in their witness-bearing to this sacred truth especially in the first five hundred yeares after Christ wherein we shall find enough to silence the vain glorious vapourings of the adversary who affirms That the spotless spouse of Christ in her primitive purity and while she was decked with the Diadem of infallibility T. T. p. 62. and 106. namely during the first three Centuries did constantly observe both the seventh day and the first day of the week yea for the first 400. years if he may be beleeved By the way let the reader take notice of two considerable grants here First That the Church was decked with the Diadem of infallibility as he calls it for the first three hundred years Secondly That the Lords day was constantly observed during this state of the Church's infabllility For both dayes were observed saies he The Lords day was indeed besides his bare word I will bring sufficient witness for it But the
as long as you live Take heed of corrupt Books and broachers of error you may be too credulous too cautelous you cannot be Let neither the pompous Phrases nor proud threats of men either allure you or affright you from the truths of God T. T. abounds in both these Artifices charming some with his Rhetorick scaring others with his Bulls and big words as he does William Sloat by name leaving him as his Printed Book speaks under the unpardonable sin to the judgement of the great day and yet this William Sloat is known to be a man of sober conversation professing Repentance towards God and Faith towards our Lord Jesus Christ only he must be expunged out of the Catalogue of Christians for not being able to keep the Jews Sabbath and damned to the fiery furnace of Hell because he could no longer dance after this mans Pipe or bow down to Images that he has set up in his fancy Opinions I mean To conclude I beseech you Christians for the Lords sake and your souls sake hold fast the Good Old Truths of Christ in this hour of Englands temptation and cleave to that Good Old Cause the Christian Sabbath which the rigid Prelatical party sought to subvert by the Book of Sports and many pernicious Pamphlets and practises till the wrath of God brake out upon the land in those late bloody showers the Remembrance whereof methinks should daunt the heart of the most Goliah-like Adversary that shall dare to draw the sword of defiance the second time against this Christian Cause If any will be so fool-hardy as still to fight against God and the Lamb in profaning and teaching others to profane his day by working as formerly some did by sporting yet be exhorted all you that fear God and love the Lord Jesus to keep holy the Lords day making it no otherwise a working-day then by working out your salvation with fear and trembling which is the humble and hearty advice of Yours in all Gospel-Offices EDM. WARREN A TABLE of the Contents Position 1. THe Sabbath made alterable as to the day in the first institution of it evidenced by three Arguments Arg. 1. From the time when it was instituted Viz. after the fall Adam sinned the same day in which he was created proved by five Arguments page 1. to 7. Two Objections answered to p. 17. Arg. 2. From the command by which it was instituted p. 17. to 21. Arg. 3. From the ground or occasion on which it was instituted either Gods providence or promise p. 21. to 32. Seven Considerations premised to clear it p. 33 34 35. Two Scruples resolved p. 37 38 39. Position 2. THat the Old Sabbath was further manifested to be alterable as to the day in the second Edition of the Sabbath For 1. It was never propounded as the substance of any moral Law Here the fourth Commandement is vindicated at large p. 46. to 58. 2. It seems to be pointed at as a sign in the Ceremonial Law p. 70. Sundry Objections answered p. 59. to 70 78. Position 3. THe Old Sabbath was further evidenced to be alterable in the after-Observation of it p. 78 to 83. Position 4. THat the Sabbath was actually altered and changed from the Last to the First day of the Week by the authority of Christ upon the account of his Resurrection c. Four main Arguments to prove it Arg. 1. From the New Creation p. 83 to 90. Arg. 2 From the New Covenant The Covenant changed in a threefold expressure of it in the Mandatory the Promissory and shadowy part p. 90. to 105. The Old Sabbath proved to be of a shadowy nature from Col. 2.16 17. p. 106 107 108. Four Objections answered from p. 109 to 112. Arg. 3. From the Introduction of a new rest Hebr. 4. explained and vindicated to p. 122. Four Objections answered to p. 130. Arg. 4. From the designation of a new day with the discharge of the old The old seventh day Sabbath is discharged from Obligation under the Gospel p. 130. to 138 Four Objections removed The First day of the week is designed for a day of weekly solemn Worship For 1. This is the day above all others on which in the vacancy of the old seventh day God hath set his mind in the Law p. 158 159. 2. This is the day above all days on which Christ has set his special mark in the Gospel A seven-fold mark he has set upon it 1. His resurrection from the dead this day p. 161. to 169. 2. His frequent apparitions on this day p. 169. to 175. Four Objections silenced 3. His gracious speeches and actions at those apparitions 4. The Mission of the Holy Ghost this day The day of Pentecost proved to be the first day of the week p. 179. to 187. Two Objections answered 5. The Inscription of Christs blessed name on this day 't is the Lords day p. 190 191 192. Three Objections answered 6. The Apostles and Apostolical Churches observation of it Acts 20.7 cleared Six Objections satisfied 7. Apostolical prescription about it 1 Cor. 16.1 2. Four Objections answered to p. 214. The Best Antiquity for the Change of the Day TEstimonies of the Antients 1. Ignatius 2. Justin Martyr 3. Dionysius 4. Tertullian 5. Origen 6. Cyprian 7. Athanasius 8. Hilary 9. Ambrose 10. Hierome 11. Chrysostome 12. Augustine 13. Eusebius from p. 216. to 232. Opposite Testimonies answered to p. 245. Position 5. THe Lords day the Christian Sabbath proved and Cavils refuted from p. 236. to 242. Position 6. THe Sabbath begins in the morning Four Objections answered from p. 242. to 246. Position 7. THe Lords day must be kept holy to the Lord. Rules of Direction 1. For Preparation to the Sabbath 2. Sanctification of it 1. By holy rest from our own works words and thoughts 2. By holy work both in private and in publike from p. 246. to the end ERRATA PAge 4. Marg. for John 29. read John 19. p. 54. marg for evening Communicant r. Evangelical Communicant p. 80. for merval r. marvel p. 86. l. 5. for latter r. letter p. 91. marg for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 97. for must with a promise r. meet with a promise p. 107. for â—â—brae and praeterita r. umbra praeteritae p. 109. after it is very questionable add I say p. 126. marg for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 132. for stay r. stop p. 180. l. 1. r. wonderful p. 181. l. 5. for there r. their p. 182. l. 9. r. where ibid. for some r. come for were r. was p. 192. for constitution r. contestation p. 194. l. 31. add the p. 216. marg for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Other false spellings and false pointings there are which the Reader is requested to look upon rather as Errors of the Press then the Pen yet no other then such as are common and ordinary in all Treatises printed in the Authors absence POSITION
I. That the Old Sabbath as to the Day was made Alterable and Changeable in the First Instituon of it FOr the confirmation whereof we shall consider 1. The Time when it was Instituted 2. The Command by which it was Instituted 3. The Ground upon which it was Instituted 1. First let us soberly examine the time when it was instituted the obscurity whereof may easily be gathered from the variety of opinions and apprehensions about it Some think the first foundation of it was laid upon mount Sinai induced thereunto by those words of Nehemiah Thou camest down upon the mount Nehem 9.13 14. and madest known to them thy holy Sabbath by the hand of Moses thy Servant Others have travelled a little beyond the mount and have found as they suppose the first footsteps of a Sabbath in the wilderness of Sin at the first falling of Manna T. T. p. 71. Mr. Tillam with some others is confident that it was instituted before the fall of man and founded upon mount Paradise not a little abusing that Scripture to prove it Psal 87.1 Gods foundations are in the holy mountaint Belike he would insinuate with Tostatus and some other Popish Authors that Paradise was some mountainous place a fancy purposely devised by them to shelter Enoch from the floud But this is to build castles in the aire such notions may pass for glorious truths among Vulgar heads when judicious pens have branded them as Popish Legends For the opinion it self viz. That the Sabbath was first instituted in Paradise before the fall of man we shall in due time discover the weakness of it and give satisfying answers to all the seeming arguments brought to support it But first I shall propose and endeavour to prove a Counter position namely that it seems more consonant to Scripture to affirm that the Sabbath was instituted though in the beginning yet after the fall in mans corrupt and vitiated estate The probation whereof depends much though not altogether upon the decision of that often canvassed question Whether our first Parents sinned the same day on which they were created I shall not be so peremptory as to pass a damnatory sentence upon those that are for the negative yet after some study and inquiry into Scriptures and Authors about it I am inclined to undertake the affirmative namely That our first Parents were created and corrupted Gen. 1. 2 ch compared with chap. 3.1 made and marrd alive and dead in one and the same same day which seems very probable by this that as soon as Moses had spoken of their creation without mention of any other thing considerable he passes to their defection This is no singular notion but the generally received opinion of ancient and modern times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek Churches and Fathers were so almost universally of this perswasion that it is well known to have been their common sentence speaking of Adam The same day he was created he fell Among the Latines Augustine and Bernard were also of the same mind August de genes ad lit lib. 9. c. 4. Bern. l 4.8 and among our own writers Reverend Mr. Cawdrey and Mr. Palmer incline this way Dr. Willet Mr. G. Walker Mr. H. Broughton have strenuously argued it from Scripture I shall but hint a few of the many Scripture-arguments that have been and may be alledged to this purpose 1. From the testimony of our Saviour Jesus Christ who hath told us expresly that the Divel was a murtherer or manslayer from the beginning a lyar and the father of lies John 8.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not from the beginning of the worlds creation but of mans creation which most properly and precisely implyes the sixth day wherein the Serpent beguiled our first Parents by lying and murthered them That word from the beginning is the same in the Syriack version which is used Gen. 1. and it usually refers to some date of time within the creation as the learned in that Language observe This cannot be denyed that when our Saviour affirms the Divel was a murtherer from the beginning we must lay it as neer the beginning as we may without crossing other texts of Scripture now it crosses not a tittle of Scripture to state it on the sixth day nay it consents with other Scriptures for 2. The verity of Gods threatning seems to put it out of question that Adam sinned and was slain by the Serpent on the sixth day for let the words be well weighed In the day that thou eatest thereof thou shalt surely dye Gen. 2.17 Die quo Deus condidit redemit hominem i. e. sexta feria Bern. I demand whether this sentence were fully executed on the first Adam in the day that he sinned or whether in his and our behalf it were not also verifyed on the second Adam in the day that he suffered If the latter be granted as it cannot well be denyed then it will rationally follow that the second Adam suffering and dying on the sixth day of the week the first Adam also sinned on the sixth day in which he was created a John 29. v. 14 15 16. compared with Mat 27.46 50. That Christ suffered the sixth day needs no dispute b Rom. 5 14. That the Holy Ghost speaks so sparingly of the state of innocency evidently shews that it lasted but a very little while Mortons three-fold state ep to the Reader In all reason as another sayes if Adam had stood long his good deeds as well as his evil deeds had been committed to history especially how he kept his first Sabbath which had been an excellent pattern to posterity But not a syllable of this in Scripture Most probably therefore the first Adam the figure of him that was to come and that in respect of this point sinned and fell on the sixth day and so the Divine threatning was punctually fulfilled The force of this argument cannot without shameful wrangling be evaded For to say that this may as well state the fall on that day seven-night as on the first sixth day is to say little to the purpose For by the same rule you may as well carry it to that day three weeks or that day moneth yea that day twelve-moneth and so in infinitum I should rather think that since by Christs sufferings it appears that Adam sinned on a sixth day and our Lord affirms that the Devil was a manslayer from the beginning that therefore certainly our first Parents fell on the first sixth day Some have not unfitly observed a remarkable conformity betwixt the sin and curse of Adam and the sufferings of Christ in many concurrent circumstances As our Saviours agony in the garden answering to Adams sin in the garden his bloody sweat to the curse of eating bread in the sweat of our browes his crown of thornes to the curse of thornes his suffering upon a tree to their sin in eating of the tree c.
the seventh for me not naming which seventh must he necessarily intend one seventh more then another I should rather think no but any one of the seven being left to his own liberty to chuse which he pleases Or thus Suppose a liberal Master who has seven pounds to dispose of indent thus with his Servant I freely give or lend thee six of them provided thou improve the seventh for me What must he needs intend this or that special seventh supposing some piece of gold among the rest Certainly no every man may know his meaning by the seventh pound he intends one pound of seven The accommodation is easie and apposite the bountiful and blessed God freely bestows six dayes in the week upon his creature man reserving the seventh to himself that is one in seven at his own choice and appointment This is the direct and principal intendment of the Law Though I deny not that the old seventh day was indirectly and occasionally here pointed at as a seventh day then under Divine sanction and the Jewes were bound by this Commandment to keep that day as by the fifth commandment they were bound to honour their particular parents then living yet both these being but occasional circumstances might be and were altered without any impeachment to the morality of these Commands The altering of a mutable circumstance either of time place or person is far from abolishing the substance of a law indeed if the Sabbath had been changed as I said before either to the sixth day or the tenth day the whole frame of the Commandment had been broken and shattered but in the change of one seventh day to another upon a sufficient ground and by a sufficient authority the substance of the Law suffers not at all the substance of it is for one day in seven directly and no more the seventh day is the Sabbath To those forementioned vulgar cases I will adde some Scripture-instances for the further clearing of it As thus why may not the seventh part of mans time and the tenth part of his temporals be understood in a parallel sense Levit. 27.30 Deut. 18.21 Now one part of ten is principally intended in the Law of tithes surely when God commandeth the tenth any man will think he hath more respect to the number then the order such a proportion then such a particular in it Although indeed as judicious Mr. Cawdrey notes in one particular there was a law to restrain it to the last of ten of all their Cattel the tenth that came under the rod was holy to the Lord which law as he sayes well Levit. 27.23 need not have been added if the general law for tithes had intended the last of ten And this is the very case here one day in seven is chiefly and directly intended in this law of the Sabbath The seventh day in every week Christ hath now limited by his Apostles to the Lords day Mr. Perkins in Gal. 4.10 neither can any more be well gathered from it unless some other law be produced to restrain it to the last of seven as once it was or to the first of seven as now it is restrained some other law I say for there is no such particular restriction in theh fourth Commandment For I pray observe this the Commandment doth not point out the day by way of institution but only prescribe the observation of it supposing it either as already instituted or to be instituted elsewhere either in the Old Testament or the New Again to that which others have gathered to my hand let me adde one Scripture-instance more why may not that tribute of time which God calls for and that tribute of their lands which Joseph compacted for with the Egyptians be taken in a like sense since the things themselves are not much unlike Gen. 47.24 You shall give the fifth part of your increase to Pharaoh and four parts shall be your own V. 27. And Joseph made it a law over the land of Egypt unto this day that Pharaoh should have the fifth part that is such a part in proportion one part in five The Gram matical construction of the Commandment will bear this sense and inforce no more then a seventh in proportion and if other arguments must sway the sense what better arguments then the analogy of other Scriptures and the received Principles of religion both which carry it for a seventh day in proportion not the old seventh day Irenaeus Phil. you shall have four and Pharaoh shall have one And truely varying but the circumstances me thinks the Lord speaks much to the same effect in this fourth Commandment Six dayes shalt thou labour but a seventh or the seventh is the Sabbath that is dividing the week into seven parts thou shalt have six of them for thy common work and I will have one in seven for my solemn worship He does not say the seventh day from Creation that was ordered elsewhere Gen. 2. But a seventh in proportion directly this or that seventh indirectly and by consequence only Yea to proceed to demonstration that this is unquestionably the mind of God may be thus made out This proportion is no where directly stated by a perpetual precept unless it be in this fourth Commandment Therefore it must be so determined here That it must be somewhere determined is evident because it is substantially profitable to Religion the glory of God and the good of souls as Mr. Cawdrey has invincibly argued for if men were left to their own liberty to chuse their own proportion in all probability Religion would be substantially prejudiced and damnified by it either it would be starved with too little or surfetted with too much Sabbath-time either Popery would create almost every day in the week a holy day or profaneness would be content with one day in a moneth Let sinful man have liberty to pluck up Gods bounds and alter his proportion either one way or other and experience will soon shew the inconvenience of it Let it be altered from one of seven to one of ten or twenty and what a deadly blow to Religion would that be Yea let the alteration be on the other hand from one of seven to two of seven may we not justly suspect more prejudice then profit by such an alteration Would not one sabbath be able to justle out another and one day disturb the holy rest of another Truly as our Saviour speaks in another case Luke 19.30 No man can serve two masters but either he will have the one and love the other or hold to the one and dispise the other So we may probably think in this case no man can ordinarily observe two Sabbaths in a week but either he will slight the one to keep the other or it may be in a little time slight both and keep neither Whether the Sabbath should be kept once a week or once a moneth cannot be gathered from any plain
the fourth Commandment which as the above mentioned Author at whose torch I have lighted my candle observes is a thing worthy of special note any may afford a satisfying reason why there is no expresse institution of the first day of the week in the new Testament viz. Because the vertue of the fourth Commandment doth of it self fall upon that day the former being void being the only day capable of keeping up Gods proportion perpetually determined in the Commandment yet I confess as formerly that the Commandment does not directly institute the day but falls upon the observation of it and supposes the institution neither do I urge it directly for the designation of the day for the first day of the week is not expresly mentioned in the fourth Commandment no more is the last day of the week neither but a seventh day is which although as I said before it could not be restrained to one day more then another yet my meaning was and is that it could not be so tyed to the last of seven as not to be applyed to the first of seven if God so pleased Briefly this argument concludes rather for the observation than the designation of the first day day of the week as the only day upon which in the vacancy of the old Sabbath God has set his mind in the Law And good reason For 2. This is the day upon which above all other dayes Christ has set his mark his special signall characteristical mark in the Gospel to mark it out for a day of weekly solemn worship under the new Testament A seven-fold mark he has set upon it which the malice of men and divels shall never be able to obliterate As 1. His glorious Resurrection upon this day 2dly His several veral Apparitions 3dly His gracious actions and speeches at those apparitions 4th The Mission of his Holy Spirit on this day 5th The inscription of his own blessed name upon it 6th His Apostles and Apostolical Churches observation of it 7th Their prescription about it Of which I shall treat in order as they lie answering all objections that oppose themselves against this conquering truth of Christ 1. What a mark of honour yea what a crown of glory is it to this day that it had the favour above all the dayes of the week to be Christs resurrection-day The Sun in the firmament arises and shines upon other dayes as well as this but the Sun of righteousness never arose upon any day but this and if we will beleeve the Holy Ghost the institution of the day had its foundation here Psalm 118.22 23 24. For the discovery whereof I shall once more desire the Reader to turn to that Text Psam 118. The stone which the builders refused is become the head-stone of the corner So 1 Pet. 2.7 this is the Lords doing and it is marvellous in our eyes This is the day which the Lord hath made c. The Apostle Peter expounds this Text and applies it to Christ Acts 4.11 where speak to Caiaphas and the rest of the Councill who went for builders he boldly tells them This is the stone which ye builders refused which is become the head of the corner he speaks it of Christ and of Christs resurrection for v. 10. he had spoken of their refusing him in his Crucifixion and Gods exalting him in his resurrection Whom ye crucified and whom God raised from the dead Thereby making him both a corner-stone and head of the corner Head of all principality and power Coloss 2.10 head or Lord of the living and the dead yeas head of Heaven and earth having all power in Heaven and earth then given to him Matth. 28.18 Thus of Davids prophetical prediction Next let us consider his application of it 1. In respect of the deed done 2. In respect of the day on which it was done 3. In respect of the duty of that day 1. The deed or work done the raising of Christ from the dead he magnifies as the Lords own act his marvelous stupendious act This is the Lords doing and it is marvellous in our eyes v. 23. No wonder for indeed this was the greatest wonder the ever was wrought in the world concerning which we may say as Moses in another case Ask now of the dayes that are past which were before thee Deut. 4.32 since God created man upon the earth and ask from the one side of Heaven to the other whet her there hath been any such things as this great thing is or hath been heard like it That one by his own power should raise himself from the dead no history no chronicle can paralel it So wonderful was our Saviours resurrection that it challenges wonder even from his enemies behold ye despisers and wonder Acts 13.41 Sayes the Apostle wonder at what Why at Gods raising Christ from the dead of which he had treated before verse 36 37. 2. The Psalmist applies it further to the day on which this work of wonder was wrought This is the day which the Lord hath made and mark the connection the day depends upon the deed or work done Factum domini as one sayes facit diem domini The Lords deed makes it the Lords day Here the institution of the day is undeniably founded upon the resurrection of Christ upon this account 't is stiled the day which the Lord hath made because the stone cast aside of the builders Christ crucifyed was made the head of the corner that is raised from the dead as St. Peter expounds and as Christs resurrection was the Lords own doing so the Psalmist foresaw that the resurrection-day would be a day of the Lords own making If it be objected So is every day I answer but not every day alike For look as it was in the works of Creation all were Gods works all of his making but man the master-piece more especially of whom it may be said with an accent this is the creature which God had made so here all the dayes in the week are of Gods making but this in the Text above all the Holy Ghost sets an Emphasis upon it This is the day which the Lord hath made Made 1 How made not by was of Creation so 't was made before Gen. 1. But by way of institution The day which the Lord hath made What has he made it A working-day so it was before if therefore he has made it any thing it must be a holy solemn day a day more solemn and sacred then all the dayes that God ever made before And so the word signifies not only to makes but to magnify 't is equivalent to sanctifie 3. The Psalmist proceeds to the prophetical delineation of the duties of this day Let us be glad and rejoyce therein Yea he brings in the Church shouting and singing Hosanna's to Christ on this day v. 26. a Math. 21.9 Blessed is he that cometh to us in the Name of the Lord As when the b