serve God with all our Hearts and with all our Minds let all men stand in awe and fear to prophane his Holy day Nen. 13.17 18. Ezek. 20.13 Isa 56.2 6 7. lest they bring the Wrath of the Lord upon us as it fell on Judah and Israel for that Transgression of the Law And let us labour more in Love and Respect to his Commandments for the Blessing intailed on the due observers of it for it s said Blessed is the Man that doeth this and the Son of Man that layeth hold on it that keepeth the Sabbath from polluting it Also the Sons of the Stranger that join themselves to the Lord to Serve him and to Love the Name of the Lord to be his Servants every one that keepeth the Sabbath from polluting it and taketh hold of my Covenant Even them will I bring to my Holy Mountain and make them joyful in my House of Prayer And if thou turn away thy Foot from the Sabbath 〈◊〉 â—8 1 from doing thy Pleasure on my Holy day and call the Sabbath a delight the Holy of the Lord honourable and shalt Honour him not doing thine own ways nor finding thine own Pleasure nor speaking thine own Words Then shalt thou delight thy self in the Lord and I will cause thee to ride upon the High Places of the Earth and feed thee with the Heritage of Jacob thy Father for the Mouth of the Lord hath spoken it And he will surely fulfil his Promises Heb. 4. â— Rom. 8 1â— to 2â— and in his Time will give his chosen the great Rest that remaineth for them which is typed forth by the Legal and Gospel seventh-days Sabbaths When the whole Creation that groaneth and travelleth in Pain shall be delivered from the Bondage of Corruption into the Glorious Liberty of the Children of God When the whole Earth shall be at Rost and Quiet Isa 14.7 and shall break forth into Singing for the Meek shall inherit the Earth and shall delight themselves in the abundance of Peace O house of Israel Psal 37 1â— Isa 2.5 Heb. 4.1 Cha 3.18 1 Ephâ—l 4.1 Isa 3.14 come ye and let us walk in the Light of the Lord And fear least a Promise being lest us of entring into his Rest any of us should seem to come short of it through â—â—helief And let us labour to walk more worthy of the Vocation wherewith we are called That so when the Sinners in Sum shall be asraid seat fulness shall surprize the Hypocrite And Mens Hearts shall fail them for fear and for looking after those Thiâ—gs which are coming upon the Earth 〈…〉 Mâ—th 2◠〈◊〉 we may enter into the Chambers of God and shat the Door about us until the Indignation be over-past and be accounted worthy to escape all those things and to enter into the Joy of our Lord. FINIS ADVERTISEMENT There is now Printed a Book Intituled A Treatise of the Holy Tria unity in two Parts The First 〈◊〉 the Deity of 〈◊〉 Châ—â—st and â—â—e Holy Spirit in the Vnity of â—â—sence with God the 〈…〉 The See 〈◊〉 Defence of the 〈◊〉 answereth the â—â—â—efest Objections made against this Doctriâ—â— By I. M. Chap. I. THe Case is brielly stated Chap. II. Sheweth that there is but one God the Câ—â—â— for and Former of all things Chap. III. Afferteth a Plurality of Divine Subsâ—â—â—ences Chap. IV. Of the Father Chap. V. Proveth the Deity of our Lord Jesus Christ 1. By his Names 2. That God in the Old Testament in divers Places is Christ in the New 3. By seven particular Texts of Holy Scriptures 4. That Christ pre-existed his Incarnation in his Divine Nature and is no Angel incarnate but is Coeternal with the Father 5. His Deity is proved by his Works And 6. By Divine Worship given to him Chap. VI. Proveth the Deity of the Holy Ghost 1. That he is a Divine Person 2. His Deity is asserted from several Texts of Scripture 3. By his Works 4. By Divine Worship given to him Chap. VII Proveth the Unity of the Holy Trinity Chap. VIII Containeth some Explications of the Holy Trinunity 1. Of the Essential Being of God 2. Oâ— the Divine Persons the Father the Son and the Holy Spirit 3. Of the Distinctions of the Divine Nature and the Persons and some Shadows by way of Comparison of the incomparable and inconceivable Being of God and of the Union of Christ's two Natures PART II. Chap. I. Answereth Objections against the Scriptural Proofs of Christ's Deity Chap. II. Answers to Objections drawn from several Texts of Scriptures Chap. III. Answers to several Arguments against the Deity of Christ Chap. IV. Answers to several Objections against the Scriptures that prove the Deity of the Holy Ghost Chap. V. Answers to some Objections drawn from divers Scriptures to disprove the Deity of the Holy Spirit Chap. VI. Answers to some Scriptures from whence our Adversaries assert that the Father only is the true God With a general Answer and Conclusion Price bound one â—â—â—ling
XIII Sheweth the ancient Observation of the first day of the Week called Sunday by the Heathens And that there is greater Reason to believe it is rather than the Jewish Sabbath the Old seventh-day Sabbath from the Creation tho' neither the one nor the other can be assured of the same Page 47. Sect. XIV Containeth a brief Discourse shewing wherein our first day Sabbath answers the Pattern of Adams Sabbath better than the Jewish Sabbath doth Page 50. And also sheweth the time of Day when our Christian Sabbath should begin and the Reasons why we had no Positive Command left us in the New Testament to observe the first day of the Week a Sabbath Page 52 c. With a Discourse of the Morality of Adams Pattern Page 56. And of Gods accepting the first of Time Page 58. Lastly Answers to the Chiefest Objections made against our keeping the first day Sabbath A TRACT ON THE Sabbath-Day WHEREIN The keeping of the First Day of the Week a Sabbath is justified by an Institution of God and a double Example contained in the Old and New Testament THAT we have both a Precept and a double Example to justifie the keeping of the first day of the week a Sabbath I have here to produce from the Holy Scriptures The Precept is in the Fourth Commandment founded on God's first sanctifying the Sabbath-day and we have the Example of Christs Disciples with the primitive Gospel Churches in the New Testament and of Adam to his Posterity all which I shall prove and explain as followeth SECT I. First That the Reader may not be under any mistake about the use I make of the word Moral throughout this Treatise I shall here acquaint him that in its self it belongeth to Manners Civility or Behaviour properly to the Actions of Man only as he is Man And so by some the Moral Law is taken for the Law Light or Instinct of Nature which Adam had in the State of Innocency which altho this be true yet I also make a larger use of the word For as no Man knoweth by Nature the extent of Adams light in all particulars for his Obedience when he was in Innocency and therefore cannot describe the whole of that Law of Nature And as I suppose the prohibition to him not to eat of the Tree of Knowledge of Good and Evil will not be deny'd by any to have been binding for all his posterity as Men so we must have recourse to Divine Revelation for the better understanding our Moral and universal Duty to God since the Law of Nature is so much obliterated in us through the fall And therefore because of the darkness and depravity of our Minds we have the substance of the Law of Nature given to us in written Precents which may be called Moral as they are not Ceremonial but perpetually and universally binding to all Men for their Obedience unto God and also Institutions by Divine Revelation as being now a more full discovery to us of the Mind of God first implanted in our innocent Parents than we retain in our Natures or can recover in our fall So that when I speak of the Moral Law or of Morality it must be taken as the Adjunct Matter governs it in either sence of the Law or Light of Nature alone in the State of Innocency or contained in those transcribed Precepts of the Ten Commandments as the substance thereof in general Heads and in those other Precepts that morally do explain them which I shall only take notice of wherein I am concerned and not collect and reserr them all to their proper Heads In brief I use the word Moral in common to those things that are of universal and perpetual Concern to all Mankind for their Obedience to God as their Creator For as to the case before us seeing it s said that God blessed the seventh day and sanctified it We cannot say that Adam by his pure Light of Nature alone knew that it was meetest to have but six working days and no less as 5 7 or 8 together to one Sabbath but that from God's Example revealed to him the light of Adams Nature told him that it was most meet for him to divide his time like his Creator and so it became the Moral Duty of Men as Men to have no more nor less than six working or common days to one Sabbath SECT II. TO proceed on the Subject Matter of this Treatise I shall here recite the first Foundation Scripture for keeping the seventh day Sabbath as a boundary to six working days and briefly Note something of the Nature and Quality of the Text Gen. 2.2 3. And on the seventh day God ended his work which he had made and he rested on the seventh day from all his work which he had made And God blessed the seventh day and sanctified it because that in it he had rested from all his work which God created and made It is here said God blessed the seventh day and sanctified it that is he made it a happy and holy day by setting it apart from common use for Man to worship him and he appointed it to be a rest for Adam by Revelation as he did that he should not eat of the Tree of Knowledge of Good and Evil for otherwise Adam could not by his Light of Nature alone know the time which had passed before he was Created nor could he understand the Mind of God as it was in God himself and therefore the knowledge Adam had of God's sanctifying the seventh day Sabbath was by Supernatural Revelation to him And this I presume none will deny for a time for Man to abstain or rest from his own business to exert his solemn Worship to God is morally implanted in the Heart of Man by Nature and surely God did not conceal from Adam the meetest time when he sanctified the first seventh day of the World for that end Besides before that God had formed Eve Gen. 2.7.8 15. he put Adam into the Garden of Eden to dress it and to keep it and therefore Adam being appointed to do this business he might have applyed himself thereto immediately after Eve was formed and brought to him if he had not received the knowledge of God's sanctifying the seventh Day yea then it had been lawful for him to have worked on God's Sabbath if it had not been revealed to him Moreover Our Saviour puts this matter clearly out of doubt because he referrs the making of the Sabbath not to the first Institution of it at the gathering of Manna in the Wilderness but to the time of God's creating Man Mark 2.27 saying The Sabbath was made for Man and not Man for the Sabbath that is the Sabbath was not first made and then Man for the sake of the Sabbath but Man was first Created and then the Sabbath was sanctified for his Happiness as the blessing of it signifieth God's bare ceasing from Work did not make it for Man but
brought under the Obligation of Obedience to the Moral Law tho they were at Liberty from most of the Ceremonial Service of it that was teaching and instructive to them SECT IV. HEre I shall speak to a Proposition which is that the Law of Nature and the same in the written Moral Law of Moses obligeth all men to worship God tho' after what manner he is pleased to be worshipped is not perfectly known but by the Revelation of it to them and then it followeth that either the Gentiles in the time of the Law were bound to worship God according to the Ceremonial Precepts of Moses or had some other ways the Will of God revealed to them 1. To the first we have Reason to believe that the Gentiles were lest to their own Liberty and were not absolutely required to observe the whole Ceremonial Law of Moses For as I cannot sind a command for it Deut. 16.16 Exod. 34.23 so many Nations were at too great a distance for all their Males according to the Commandment to go up three times a Year to appear before the Lord at Jerusalem 1 Kings 11.36 Dent. 12.5 6 c. the City which he had chosen to put his Name there Nor could some Northern People observe their Sabbaths according to the Precepts from Evening to Evening of which more hereafter and whatever may be said for the Proselites that dwelt in Canaan yet those Gemtles that inhabited other Countreys could not properly make the acknowledgement required in the Law Deut. 2â— 3 9. viz. That they were come unto the Countrey which the Lord sware unto their Fathers for to give them and it was impossible for all the World to inhabit in so small a Country as the Land of Canaan for it could not bear them And therefore our present business is to consider what the Gentiles were obliged to in Point of Worship before and under the Dispensation of the Law of Moses Which 2. Seeing the Gentiles were not absolutely required to renew the Law of Nature delivered on Mount Sinai as a Visible and External Covenant intailing the Ceremonial Worship of God delivered to the Jews but were to receive the Moral Law on the Obligation of Nature as a Rule of Holy Life whereby they were under an Obligation of some Divine Worship which forasmuch as it could not be of the whole Ceremonial Law of Moses and that the Light of humane Nature alone could not discover the Will of God for their perfect Obedience therein We have then Reason to believe that the Gentiles before the Law had some Precepts of God or Divine Revelation given to them how they should worship him and that these were handed down unto Posterity I deny not but the Light of Nature might shew them it was their Duty to Pray and Praise God and to Teach or Declare to one another what they knew of him but yet through the Corruption and Depravity of our Nature by the fall we find by Experience that notwithstanding we have the Additional Light of the Holy Scriptures there are different Apprehensions amongst Men about the manner of performing these Moral Duties and then we have much more Reason to conclude that the Light of Nature it self is an uncertain Guide and therefore it is rational to believe that the Gentiles before and under the Law had some Information of the Will of God concerning their Worship of him which was handed down from Adam and then from Noah after the Flood who were both publick Fathers of all Nations Jews and Gentiles Gen. 6.2 c. Levit. 18.24 For the Scriptures shew that the Sons of God were reproved for taking Wives of all which they chose and that God charged the old Inhabitants of Canaan before the Law with Sin for those unjust Copulations forbidden in the Law for which the Lord cast them out of the Land before the Children of Israel for though he might wink at it in the Patriarks Gen. 26.34 3â— Chap. 28.1 2 8. who to escape the wicked Idolaters of their Day it is likely were under some necessity of Marrying within the bounds of Consanguinity yet had he not revealed his Will against such Incestuous Marriages they could not have been charged as Sin upon them For where there is no Law Rom. 5 1â— there is no Transgression And therefore we have from hence some ground to believe that God did not leave the old Gentiles without some discovery how he would be also worshipped Especially considering that Enoch was a Holy Prophet of whom it s testified That he pleased God Heb. 11.5 and that Noah was a Preacher of Righteousness to the old World that Shem the Son of Noah of whom it 's witnessed that the Lord God Gen. 9.26 compare Gen. 11. with chap. 24.67 chap. 25.7 20. See Ainsw on Gen. 24.62 and on chap. 14.18 2 Pet. 2.5 7 8 9. was Shems God was a live in Isaacs time and is thought to be that Melchizedeck King of Salem and Priest of the most high God who blessed Abraham and that Lot who was not concerned with Abraham in the Covenant of Circumcision was a Godly Righteous Man for no doubt they were true Worshippers of God in their Families and taught others to do the like being great Lights and Witnesses of the Ways and Will of God in their Generations Moreover As the Law of Nature obliged the old Gentiles to Worship God so we find they were taught how to Exert their Obedience to it in Offering Sacrifices unto him which had a Tipical respect to the Sacrifice of Christ For it is believed from the Coats of Skin which God made to cloath Adam and Eve that they were of the Beasts that God taught Adam to Sacrifice which agreeth with what Mr. Ainsworth saith on Gen. 4.3 That the Hebrew Doctors say it is a Tradition by the hand of all 1 Chron. 21.22 26. and 22.1 2 Chron. 3.1 Gen. 22.9 Gen. 8.20 that the place wherein David and Solomon built an Altar was the place where Abraham builded an Altar and bound Isaac upon it and where Noah builded after he came out of the Ark and that was the Altar upon which Cain and Abel offered And on it Adam the first Man offered an Offering after he was Created See Dutch Annot on Job 1.1.3 and chap. 2.11 See Mr. Caryl on Job 1. and chap. 2. And we find that Jobs three Friends as it seemeth by the hand of Job as their Priest who were all four Gentiles or separated from Abrabams Seed in the Line of Isaac and Jacob and were not with their Seed taken into Gods peculiar Covenant with them were commanded of God to offer Sacrisices See Ainsw on Gen. 4.3 Job 42.8 9. 1 Sam. 13.12 Gen. 8.20 21. Exod 18.1 9. to 13. Num. 23.1 to 6 Judg. 13.17 19 1 Chron. 16.1 2 7. Jude 14.15 2 Pet. 2.5 1 Pet. 3.18 19 20. Heb. 7.1 6 7. 2 Pet. 1.21 So that sacrificing of Beasts were
Evange list according to their Civil days not to begin till the dawning of the Day or Sun-rising and agreeable to Mr. Bampfields Discourse against the first-days beginning at Midnight after the Roman account it must necessarily follow that the first-day Acts 20.7 11. must be reckoned to begin with the Morning day-light For it s said Vpon the first-day of the Week when the Disciples came together to break Bread Paul preached unto them ready to depart on the Morrow and continaâ—d his Speech until Midnight When he therefore had broken Bread and eaten and talked a long while even till break of day so he departed And here I observe that the Morning in which Paul departed was the Morrow which betokens another day and therefore it was no part of the first day of the Week So that it is not only undeâ—iably clear from the Text it self that the Night in which Paul preached was part of the first-day belonging to the preceeding day-light joining to it but it s also evident that the first day of the Week began in the Morning before and not on that Evening in which the Apostle preached and so it appears that the Morrow on which Paul travelled was the second day of the Week and the Text clearly proves that on the day before being the first day of the Week Paul with the Church of Troas Assembled to solemnize the Ordinances of the Gospel as on the Sabbath day Object 15. It s said Math. 12.40 As â—onas was three days and three Nights in the Whales belly So shall the Sun of man be three days and three Nights in the Heart of the Earth And this seemeth to disagree with other places of Scripture concerning the Resurrection of Jesus Christ Answer 1. It cannot be thought St. Matthew or the other Evangelists faw any Discord in the Testimony they bore of Christ or that the three Days and three Nights expressed by our Saviour should be repugnant to the other Evangelsts undeniable Evidence that Christ was not in the Grave three Nights Now to reconcile this Difficulty I shall cite Dr. Hammond on the Text saith he The way of Interpreting this place mast be taken from a Figure which expresseth one whole thing by two parts of it Thus the Heavens and the Earth in St. Peter 2 Pet. 3.7 signifie the World and so Christ is said to be three Days and three Nights in the Earth thô the first natural Day he was not in the Grave any part of the Night but the latter part of the Fryday all Saturday and so much of Sunday as until the Sun approached their Horizon And as it is practised in the business of Circumcision This of Circuâ—â—ision is alâ—â— affirmed by Mr. Wâ—â—mâ—â— in his Christ Sâ—nag Page 114. which was precifely observed the eighth day if the Child were born in one day thô but half an hour before the end of it that is before the beginning or Evening of the next that half hour was counted for one of the eight days because say they legal days are not accounted from Time to Time or from Hour to Hour Thus when Luke 9.28 'T is said about eight days after Math. 17.1 and Mark 9.2 'T is after six Days that is after six Days compleat the first and the last being not compleat and so thô numbred by one yet omitted by two Evangelists And accordingly the space of those very three days of Christs lying in the Grave until his Resurrection are when it is Prophetically mentioned in Hosea 6 â— said to be after two days 2. The Dutch Annotations also say of those three Days and three Nights For a part of the Days is here taken whole days and nights like that is Customary with the Hebrews see Esth 4.16 compared with Chap. 5.1 And so they take it after the Romanists reckoning that the days began and ended on the Midnight and so it falleth yet clearer To which I shall add this brief Note That seeing 't is said As Jonas was three Days and three Nights c. so Christ should be three days and three Nights c. 'T is thought from our Saviours Words that sonas was not compleatly three Nights in the Whales Belly but as Christ was in the Grave Object 16. Christs Body rested in the Grave on the Jews Sabbath and his Soul in Paraaice and therefore he never intended by his Death to make it a common work-day Answer Luke 2.21 Gal. 4.4 Math. 5.17 18. As Christ was born a Jew and was Circumcised and came to fulfil the whole Law so every Jot and Little of it was rulsilled by him and therefore he always observed the Jewish Sabbath and if his Body being in the Grave and his Soul in Paradice should in some Sence be taken for a rest in Comparison of what he laboured under before for our Redemption yet then it must be only so considered with respect to the Law tâ—â— our Justification was compleatly Purchased by the Resurrection of Christ from the Dead Rom. 4.25 â— Cor. 15.17 18. who was delivered that is to be Crucisied for our Offences and was raised again for our Justification And the Apostle also saith That if Christ be not raised your Faith is vain ye are yet in your Sins Then they also that are fallen asleep in Christ are perished So that thô the Vail of the Temple was Rent at his Passion as a Sign that there was thereby a Rent made in the Types and Shadows of Heavenly Things which was then making void yet the Heavenly Things themselves were not compleatly purchased for us until the Body of Christ was raised for our Justification Heb. 9.12 And then as the Apostle saith By his own Blood he entred in once into the Holy Place having obtained Eternal Redemption for us Now therefore thô Christs being in the Grave should be called a Comparative Rest to what he suffered on the Cross yet it cannot be understood of his Ceasing from the Work of purchasing our Redemption until the Omnipotency of his Divine Nature was put forth in loosing him from the Pains of Death Heb. 2.10 Chap. 5.9 and Chap. 11.40 Acts 2.24 or part of the Sentence of the Law and raising his Body to Life again for till then the New Creation was not perfected in the second Adam And then on the first day of the Week having ceased from this Work and so rested it was thereby sanctified in stead of the Jewish seventh-day Sabbath which was then to be abolished as all other Legal Ceremonial Things were And the Gospel first and seventh day Sabbath taking its place was to answer the Moral Law and to bear the Type of the Rest that remaineth to the People of God as also principally the Memorial of Christs Resurrection and to continue our Sabbath unto his second Personal Coming To close this Treatise seeing we are obliged to keep the first day of the Week a Sabbath or Day of Rest from our worldly Business to worship and