Tabernacle God's resting from his Works He calls it Sabbath and sanctifying the seventh day were coetaneous in the first sense i. e. by way of Purpose and Intention which Moses relates but not in the latter by way of actual Execution As soon as he had ended his Work he ordained the seventh day the day of his own Rest to be that on which his Church should rest and follow his Example and this was the great Blessing and Prerogative bestowed on that day Muscul loc com Musculus saith he dos well express Sanctificatus by destinatus a day sanctified by a day destinated and afore-appointed Byfield against Brerewood Mr. Byfield has observ'd That the word in the original signifies to prepare to prepare is one thing and actually to appoint is another So then the Sabbath had not an actual existence in the World from the beginning it had only a metaphysical being as all natural things are said to be in their Causes for the cause or reason of the Sabbath's Sanctification God's Rest was from the beginning tho the Sanctification it self was a long time after Yet he owns God did sanctify the day then by way of Destination That as God then actually rested so he actually sanctified the day but that therefore he then commanded Adam to observe it doth not follow for that God did then sanctify that is destinate that day to be the Church's Sabbath in due time is one thing and to command Adam to observe it is another He proceeds to shew how the Medes were call'd God's sanctified ones that is destinated to be in time Destroyers of Babylon and the Father sanctified his Son and sent hiâ— into the World Joh. 10. 36. Also Cyrus Isa 45. 1. Seventhly Besides the Law of the Seventh day Sabbath ran thus Six days thou shalt work and do all thou hast to do but the seventh is the Sabbath c. Now the Old Testament Sabbath was the last day of the week they were to work six the six first but this he could not do I mean the six first from the Creation because he was not created till the sixth day So that the first six days tho the six days in which thâ— Lord did all his Work could not be Adam's six working days But if the Sabbath was given to him in Innocency no doubt as Tillaâ— says he kept the first Sabbath and then it â—ollows he begun with God and rested before 〈◊〉 labour'd six days contrary to the Order and â—ommand of the instituted Sabbath Exod. 20. Moreover Warren 's Jewish Sabbath c. in his full Answer to Tillam 's Book p. 2 3 4 5 6. many learned Men believe Adam â—ll the same day he was created namely on â—he sixth day and so could not keep one Sabâ—ath in Innocency But I desire such as would 〈◊〉 further inform'd of this to read Mr. Edw. â—arren's Treatise who shews 1. That Adam fell the same day he was created appears from the words of our blessed Saviour Joh. 8. 34. that the Devil was a Murderer from the beginning a Liar and the Father of Lies not saith he from the beginning of the World's Creation but of Man's Creation which most properly and precisely implys the sixth day 2. He says the parly betwixt the Woman and the Serpent intimates as much for both the Serpent's demand and the Woman's reply speak plainly that as yet they had not tasted the sweets of Paradise Hath God said Ye shall not eat of every Tree of the Garden the Serpent had not been so subtile to ask whether that might be done which had been done already Besides we may conclude that had not the Serpent immediately set upon the Woman his Craftiness had not been so great and Adam hearing of a Tree of Life we may suppose would have first tasted of that and Satan it may be fearing the Effects of it immediately set upon the Woman And says our Author the Tree of Life being sacramental hence may it well be thought that if Adam had stood one Sabbath he had tasted of the Tree of Life so had been out of a possibility of falling 3. Satan besure would take the fittest season and therefore tempts the Woman timely 4. 'T is said they heard the Voice of thâ— Lord God in the cool of the day or in thâ— evening Robert 's Myster p. 39. and as he notes Mr. Roberts saith thâ— this is the Evening mention'd after the Creâ—â—tion of Adam and the Covenant made with him Adam was arraign'd and sentenc'd toâ—wards the Evening of the sixth day therefore he sinned the same day and so kept 〈◊〉 Sabbath in Innocency 5. He mentions that Text Adam in honoâ— lodged not a night Psal 49. 12. but was like the Beasts thâ— perish for saith he so it is in the Hebreâ— word for word He further confirms what he says herâ— and answers all Tillam's Objections and thaâ— about the work Adam did of giving Names 〈◊〉 all living Creatures which he shews he might soon do and as to that of God's saying oâ— the sixth day he saw all his Works that theâ— were good therefore Man had not then sinneâ— he replys that God's days works were donâ— each day by a word speaking or in a moâ—ment he did not work as Man doth so thaâ— on the sixth day early or as soon as Maâ— was created he might say all his Works werâ— good yet Man might sin and fall before night 6. He argues from Adam's not knowing hiâ— Wife till he had sinned and shews that 〈◊〉 good reason can be given why he should noâ— have known her had he stood one day Now these things tho doubtful with the otheâ— being well observed why should any affirâ— the Sabbath was given to Adam in Innocency and that he kept the first Sabbath in Paradiâ—â— with his Creator for so saith Tillam Eighthly A Sabbath was not agreeable to Adam in Paradise either in respect to himself â—o rest from Labor or as a special day to worâ—â—ip God in Such was the happiness of his â—ate that he had no Burdens to bear nor â—y toilsom Labour nor was there any Curse 〈◊〉 the Creatures that they should need a day 〈◊〉 Rest he had no need of Servants c. â—o doubt the Sabbath refer'd only to the state 〈◊〉 fallen Man and was given in Mercy to â—â—rael God 's own Covenant-People under the â—aw I say in Mercy to them and to the â—asts who groan under their Burden Adam's â—bour if any in Innocency was matter of â—light and every day was a Sabbath to him â—nd as Tertullian observes Man lived in Paâ—â—dise in a fruition of God Let me close this â—ith what a Reverend Author says First Walker on the Sab. p. 8. They all go too far and have not one word in Scripture for their Opinion that say Adam in Innocency should or would have kept every seventh day for holy Rest and that God would have required it at his hands for all
but â—e are come to Mount Sion to the Gospel-â—ispensation Ver. 25. and so to hear him only that speakâ—h from Heaven But such as keep the old Sabbath go for it to Mount Sinai and are â—earers not of Christ but of Moses in that â—ase 8. Because the whole Law is changed or the â—â—d Covenant and all the Laws and Precepts â—hat belonged peculiarly to that as the old Sabbath did 2 Cor. 5. 17. are abolished Therefore if any Man be in Christ he is of the new Creation or 〈◊〉 new Creature Old things are passed away and behold all things are become new The old Church and old Church-Membership Rites Privileges and Ordinances both the old Jewish Worship and old Day of Worship are gone for ever and a new Church-state new Ordinances a new Worship and a new Day of Worship are introduced in their stead Now since the old Sabbath was a Sign of the old Covenant nay called the Covenant be sure that is gone Exod. 31. 16. wherefore the Children of Israel shall keep the Sabbath throughout their Generations for a perpetual Covenant It belonged to the old Creation in a peculiar sense and from hence upon the bringing in the new Creation and making all things new this Sabbath cannot remain the old Jewish Legal Typical Church-Worship and Day of Worship went off all together Can any think that the old Sabbath still remains which was the sign of the old Covenant This is strange if it doth remain be sure the Penalty annexed for the breach of it remains also but the Penalty can't remain therefore the Sabbath is gone Take away the Penalty of a Law and what is become of that Law is it not abrogated Now the Penalty being corporal Death the Sabbath is gone because the Gospel-Church has no such Policy or political Power to inflict any such Punishment on Sabbath-breaking A Sabbatarian being in Prison with Mr. Tho. Grantham he professed much Love to him Ah said Grantham thou wouldst kill me Who I said he what kill my Brother or to that effect Saith the other Had you the Power of the Civil Magistracy in your hand and should I break your Sabbath what would you do with me Said he I confess Justice must take place It is well they have not that Power in their hands 9. Because Christ as a Testator hath made another Will which is his last Will and Testament and this makes all Precepts void that were given in the Old Testament and are not given forth or repeated in the new All know that no Legacy bequeathed in a former Will that is left out in a last Will is recoverable Upon this account it is you have argued that the Law for Tithes is not in force now nor Infant Churchmembership nor an external Canaan flowing with Milk and Honey or have Ministers Sons a right to succeed in the Ministry and many other things because they are not Legacies left in Christ's last Will and Testament tho they were in the Old Testament So the old Sabbath being left out in Christ's last Testament is no Legacy left to us 10. That the Decalogue-Law is transferred from Moses to Christ appears by the manner of the writing of the one and the other Moses had it to give as it was written in two Tables of Stone by the Finger of God Christ hath wrote it not in Stone but in the fleshly Tables of our Hearts by the Holy Spirit which was signified by God's writing of it with is Finger the Spirit being called the Finger of God If I by the Finger of God cast out Devils c. To close this take what Mr. B. hath said viz. The whole Law of Moses B. on the Sabb. p. 77 78. formally as such â—s ceased or abrogated by Christ I say as such because materially the same things that are in that Law may be the matter of the Law of Nature and the Law of Christ of which I shall speak anon That the whole Law of Moses as such is abâ—ogated is most clearly proved By the frequent arguings of Paul who ever speaketh of that Law as ceased without excepting any part and Christ saith Luke 16. 16. The Law and the Prophets were until John that is were the chief Doctrine of the Church till then Joh. 1. 17. The Law was given by Moses but Grace and Truth came by Jesus Christ No Jew would have understood this if the word Law had not contained the Decalogue So John 7. 19 23 24. Acts 15. 5. it was the whole Law of Moses as such which by Circumcision they would have bound men to Gal. 5. 3. The Gentiles are said to sin without Law even when they broke the Law of Nature meaning without Moses's Law In all these Scriptures it 's not part but the whole Law of Moses which Paul excludeth which I acknowledged to the Antinomians tho they take me for their too great Adversary * Rom. 3. 19 20 21 27 28 31. Ch. 4. 13 14 15 16. Ch. 5. 13 20. Ch. 7. 3 4 5 6 7 8. Ch. 9. 4 31 32. Ch. 10. 5. Gal. 2. 16 19 21. Ch. 3. 2 10 11 12 13 14 19 21 24. Ch. 4. 21. Ch. 5. 3 4 14 23. Ch. 6. 13. Eph. 2. 15. Phil. 3. 6 9 Heb. 7. 11 12 19. Ch. 9. 19. Ch. 10. 28. 1 Cor. 9. 21. 3. More particularly there are some Texts which express the cessation of the Decalogue as it was Moses ' s Law 2 Cor. 3. 7 11. Not in Tables of Stone but in the fleshly Tables of the Heart But if the ministration of Death written and engraven in Stone was glorious so that the Children of Israel could not stedfastly behold the face of Moses for the glory of his Countenance which was to be done away or is done away They that say the Glory and not the Law is here said to be done away speak against the plain scope of the Text For the Glory of Moses's Face and the glorious manner of deliverance ceased in a few days which is not the Cessation here intended But as Dr. Hammond speaketh that Glory and that Law so gloriously delivered is done away and this the 11th Verse fully expresseth For if that which is done away was glorious or by Glory much more that which remaineth is glorious or is Glory So that as it is not only the Glory but the glorious Law Gospel or Testament which is said to remain so it is not only the Glory but the Law which is said to be done away And this is the Law which was written in Stone Nothing but partial Violence can evade the force of this Text. So Heb. 7. 11 12. under it the Levitical Priesthood the People received the Law And the Priesthood being changed there is made of necessity a change also of the Law Ver. 18. For there is verily a disannulling of the Commandment going before for the weakness and the unprofitableness thereof For the Law made nothing perfect but the
Bread What is Paul so thoughtful of eating and drinking to refresh his Body with them as to stay seven days for that No no it was a better Feast he hunger'd after See Mr. Warren p. 201. to break Bread saith the Text to receive the Eucharist says the Syriac Translation that is to receive the Lord's-Supper upon the Lord's-day 3. But why must Paul break the Bread to them ver 11. had it been common Bread no doubt but good Manners had prevented that and not put him upon any such Service as to cause him to carve for them all 4. We know the celebration of the Lord's-Supper is call'd breaking of Bread Acts 2. nor is there reason to conceive it was any other sort of breaking of Bread but that this is meant here That it was no festival Day not the first day of unleavened Bread Mr. Hughes has proved But there is reason Hughes on the Sab. p. 160 162. saith he to believe this was sacramental Bread for the Church came together to break this Bread so they were never said to do in breaking any other kind of Bread and Paul brake that which was properly Bread among them but for breaking of Bread to the hungry it is not always meant of Bread literally but of means whereby they may procure them Bread and Necessaries Neither saith he did the Church purposely come together for this but rather sent it from House to House Nothing hinders then but that this Bread broken put synecâ—ochically as a part for the whole doth note the Lord's-Supper Take what Dr. Du-Veil has said To break Bread Du-Veil on Acts 20. 7. to wit that was consecrated to be a Symbol of the Body of Christ offered for us upon the Cross Hence the Syrian render it That we might break the Eucharist The Arabick that we might distribute the Body of Christ The Ethiopick To bless the Table All understood it of this holy Rite by which the Lord Jesus would have the memory of his bitter Death to be celebrated by his Disciples Compare this with what he says on Acts 2. 42 46. Object Again it is objected That they did not break Bread on the first day because Paul continued preaching till midnight Answ 1. It was principally to this end they came together on the first day which shews it was their usual Practice so to do 2. They might break Bread first and did no doubt and then Paul might renew his Speech and continue preaching till midnight The order of words in a historical Relation are not always to be followed 3. They did break Bread and if it was after midnight yet that extraordinary occasion of Paul's preaching being ready to depart might be by the Lord dispensed with tho the proper season to administer that Ordinance be on the first day of the week For who will say that Ordinance upon an extraordinary occasion may not be administred on another day of the week so that tho this should be granted I see not how it hurts our Cause Object The Greek reads it first of the Sabbaths and say what you will 't is doubtful what day this was Answ Dr. Wallis has said enough to clear this to all that are willing to be satisfied Dr. Young's Lord's-day p. 69. yet I shall add another learned Writer Acts 20. 7. 1 Cor. 16. 2. in which place he shews 't is the same called by the Evangelists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Mat. 28. 1. Mark 16. 1. Luk. 24. 1. John 20. so in those places una Sabbatorum must be expounded by the Lord's-day saith Chrysostom †Hom. 45. in 1 Cor. whose Interpretation Hierom allows and expounds the reason thereof ad Hebidum quaest 4. because saith he every week is divided into the Sabbath into the first and second and third and fourth and fifth and sixth days which the Heathens call'd by the names of their Idols and Elements and therefore in those Fathers opinion una Sabbatorum by Enallage of the plural number for the singular for it 's seldom read in the singular number in the Old Testament which the Writers of the New Testament do imitate and prima Sabbatorum are all one for the name of Sabbath among the Antients denoteth not only the last day of the week but the whole week The Hebrews called the whole week Sabbath And in this sense is the Pharisee to be understood about the Sabbath he glories of fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi twice a Sabbath There by Sabbath we must of necessity understand the whole week by an Hebraism and not the last day thereof For the Pharisees as most learned Searchers of Hebrew Antiquities have often observ'd which thing Epiphanius put us in mind of instituted two Feasts every week Cont. Haer. l. 1. c. 10. namely on Monday and Thursday therefore the Lord's-day was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or una Sabbatorum as in the Evangelists and Apostles so in the Writers of the following Age. He that will look into their Writings shall find Examples enough Thus this place doth sufficiently tend to prove with 〈◊〉 other Text before mentioned that the first day of the week the Gospel-Churches did observe as the special day of sacred Worship and that it was the first day of the week the generality of the Antients both Greek and Latin it is evident do agree Moreover here are many things worthy of our Consideration 1. That this meeting was for publick Worship as preaching breaking of Bread c. 2. That the Holy Ghost on purpose records the precise day Paul having waited at Troas the six former days till this day the first day of the week came tho no doubt they might have some other private occasional meetings on other days before for Paul besure was not idle 3. That their coming generally then together was not new nor occasional but their common practice or usual day of assembling together to preach and administer the Lord's-Supper 4. It is clear that by a special applying of these Exercises to that Day and by mentioning that Day to this end it was their most solemn Day in season to meet upon and that the old Sabbath was not but was abolished with the Covenant of Works 5. Nor is it likely that Paul would have stay'd there who was ready to depart had not that day been the day of solemn Worship when perhaps many in the adjacent places came together Nor would they have slipt over the seventh Day without any notice taken of that for it necessarily shews they had no regard to the old Sabbath which the Disciples would besure never have done if there had been so great a Sanction for that day as for the first day of the week 6. As Dr. Owen notes On the Sab. p. 390. the Disciples came together without an extraordinary warning or being sent to or call'd together in answer to their Duty which they were accustomed so to do Such saith he is the account
World and gave the Ten Commandments as well as he gave forth all the Ceremonial Law the three Persons being the same one God yet Christ is contradistinguished i. e. referring to his Human Nature or the Anointed of God as Mediator or God-man And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord in the New Testament is commonly and peculiarly applied to our Lord Christ as 1 Cor. 8. 6. But to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ c. So Eph. 4. One Lord one God and Father c. and to this Lord doth the Day here refer Iâ— the fourth Commandment that which is called the Sabbath of the Lord thy God speaking of Israel is meant of God indefinitely and not of one Person contradistinguished to the other Two The Work of Creation is commonly ascribed to God the Father and so the old seventh-Seventh-day Sabbath is properly the Father's Day not Christ's tho all the three Persons created the World 6. This day is called the Lord's Day in a like sense as the Holy Supper is in some places called the Lord's Supper 1 Cor. 10. 21 22. ch 11. 27. in which places is meant the Lord Christ God and Man This may answer their common Objection viz. Object It might be called the Lord's Day in respect of God the Creator not of Christ the Redeemer and therefore may be meant the seventh-Seventh-day Sabbath Besides the World was made by Christ and he gave the Law on Mount Sinai I further tell them this Name or Appellation Christ refers to our Lord as Mediator or as he is God and Man But the second Person was not God and Man when the World was made or when the Law was given on Mount Sinai Tho the second Person or Christ as God created the World and with the Father and Holy Ghost is that one God that gave the Law yet Christ the Anointed or as Mediator God in our Nature actually existed not till the fulness of time was come 2. And why may not they call the Lord's Supper and the Lord's Table so with respect to God the Creator or Christ as Creator 3. Consider that in the New Testament Christ as Mediator is actually exalted to be Lord of 〈◊〉 of all Persons Men and Angels and of all things For to this end Christ both died and rose again and revived that he might be Lord both of the dead and living Rom. 14. 9. 4. So that as the term Lord is peculiarly ascribed to Jesus Christ as Mediator so certainly is the day here called his Day And as the Supper is called the Lord's Supper because he instituted it and it wholly refers to Christ so the first day is called the Lord's Day because the Lord Christ instituted or appointed it as the special Day of his Worship and as it refers to his glorious Resurrection Object If the Scriptures be the Rule to judg whether that day be not the Lord's Day which and which only as distinguished from other days of the Week the Son of Man is Lord of Answ 1. Christ is Lord of all days no doubt because he is Lord of all things but the Seventh-day Sabbath is no where appropriated to Christ as Mediator nor ever called the Lord's Day 2. When 't is said in the New Testament that the Son of Man is Lord also or even of the Sabbath-day he shews that it was in his power to dispose of it for he gives this as a reason for his doing that which the Pharisees counted Sabbath-breaking and by which he oftentimes offended them And so it is far from being a reason of his establishing it to abide a Sabbath in his Kingdom-state And as one well observes it seems plainly to mean that that being a positive Law belonging to Moses our Lord had power to change it or dispense with it as well as other Positive and Mosaical Laws As it is said Eph. 1. 22. He hath made him Head over all things to the Church not Head to all things So he is Lord over all Days but all are not separated to his Worship As it is said Joh. 17. 2. Thou hast given him Power over all Flesh So it may be said thou hast given him Power over all Days that he may sanctify one to his own peculiar service and use and leave the rest common to us to work in 7. There is On the Sab. p. 223. saith Mr. Shepherd no other day on which mention is made of any Work or Action of Christ which might occasion a holy day but this only of his Resurrection which is exactly noted of all the Evangelists to be the first day of the Week and by which work he is expresly said to have all Power given him in Heaven and Earth Mat. 28. 18. and to be actually Lord of the dead and living Rom. 14. 9. And therefore why should any other Lord's Day be dreamed of Why should Mr. Brabourn imagin that this day might be some superstitious Easter-day which happens once a year The Holy Ghost on the contrary not setting down the Month or Day of the Year but the Day of the Week wherein Christ rose therefore it must be meant of a weekly Holy-day here called the Lord's Day 8. This was the day in which Christ ceased from his Wâ—â—k and rested as the Father ceased from his Work and rested on the Seventh-day and therefore this is his Day as the other was the Father's Day there being a day remaining to him and to us thro him from the same foot of account in the times of the Gospel as we have proved 9. That 't is this day which is called the Lord's Day because of his frequent appearance on it after his Resurrection and because after his Ascension he crown'd it with that miraculous effusion of the Holy Spirit to put a Glory upon it and to confirm it as that day appointed for his People to wait upon him in 10. John Owen on the Sab. p. 292. in calling it the Lord's Day did not surprize the Churches with a new Name but denoted to them the time of his Vision by the name of the Day which was well known to them And there is no solid reason why it should be so called but that it owes its preeminence and observation to his Institution and Authority And no man who shall deny these things can give any tolerable account how when and from whence this day came to be so called it is the Lord's Day as the Holy Supper is called the Lord's Supper by reason of his Institution 11. Because as I have proved the Lord hath made it therefore it is called the Lord's Day This is an Argument saith a Reverend Author * Mr. Will. Fenner on the Sab. p. 81. used by the Church of God in all Ages for twelve hundred years St. Austin used it in his time The Psalmist prophesieth of the Resurrection of Christ â—sal 118.
come in the Flesh at least of his being King and Law-giver to his Church And to lay the Foundation of all religious solemn Worship in the observation of a Day as the Seventh-day precisely had no relation to any natural or moral Precept nor was instituted or approved by Jesus Christ cannot but be unpleasing to them who desire to have their Consciences immediately influenced by his Authority in all their approaches unto God But Christ herein is supposed to have built the whole Fabrick of his Worship on the Foundation of Moses and to have grafted all his Institutions into a Stock that was not of his own planting 11. Moreover it is evident that the Consequence of their Opinion concerning the necessary observation of the Seventh-day Sabbath as the Doctor saith It tends to Schism tends to the increasing and perpetuating of Schisms and Differences among Christians And those are the worst saith he and most pernicious which occasion or draw after them any thing whereby men are hindred from joining together in the same publick solemn Worship whereby they yield unto God that reverence of his Glory But now upon a supposition of an adherence by any unto the Seventh-day Sabbath all Communion among Professors in solemn Gospel-Ordinances is rendered impossible For if those of that Perswasion do expect that others will be brought unto a relinquishment of an Evangelical observance of the Lord's Day Sabbath they will find themselves mistaken The evidence which they have of its appointment and the experience they have had of God's presence in its religious observation will secure their practice in this matter c. The Seventh-day Sabbath men on the other hand supposing themselves obliged to meet for solemn Worship on the Seventh-day which the other account unwarrantable for them to do on the pretence of any binding Law to that purpose and esteeming it unlawful saith he to assemble religiously with others on the First-day on the plea of Evangelical Warranty do absolutely cut off themselves from all possibility of Communion in the administration of Gospel-Ordinances with any other Churches of Christ And whereas most other breaches as to Communion are in their nature capable of healing without a renunciation of those Principles in the minds of men which seem to give countenance to them the distance is here made absolutely irreparable while the Opinion maintained is owned by any I will press this saith he no further but only by affirming that Persons truly fearing the Lord ought to be very careful and jealous over their own Understanding before they embrace an Opinion and Practice which will shut them from all visible Communion with the generality of the Saints of God in the World To which let me add How can they have Communion with us if they consider and observe the Consequences of their Principle Are not we guilty of absolute Immorality i. e. the literal breach of one Precept of the first Table Can they or we have Communion with such as bow down to a graven Image or profane the holy Name of God or are guilty of Murder c. And thus you may see what the natural and genuine Consequences of this Principle are and that it not only tends to lay the Generation of the Righteous under the guilt of the breach of a moral Precept and renders them guilty in their sense of the breach of the whole Law but hath other bad Consequents attending it also And this may tend to convince all that consider of what I say that the Morality of the fourth Commandment doth not consist in that precise seventh-Seventh-day Sabbath and discovers how blind these Men are Brethren tho I believe many who keep this Day and affirm it is a moral Precept are very pious and good Christians Some of them are for free Grace c. and do not affirm what I say nor may be see it not to be so or will not say thus What then yet I will appeal to all thinking impartial Persons whether I do not infer the direct natural Consequence of their Principle Moreover let me ask here this Question how it can stand consistent with a good Conscience for a Minister to forbear preaching in any Congregation some part of Morality or a moral Precept I grant that Love Wisdom Charity Peace c. may prevent some Men from preaching some Duties of mere positive right for a short time at least that are disputable and not Essentials of Salvation But what are such things to a simple moral Precept both materially and formally one of the Ten Commandments as they affirm their Sabbath is Suppose a Minister preaches to a Congregation that he knows are generally guilty of worshipping a Graven Image or of profane Swearing or of Adultery or of killing their innocent Neighbours would not he preach against these horrid Evils for fear he should offend the Congregation or if he forbear so to do would he not be shamefully guilty of great Sin and of their Blood also Happy is the Man that condemns not himself in the thing he allows I know what some have said about Polygamy if they answer me let them use that Argument I am prepared to reply But let none think I speak thus to expose any of them out of Prejudice for I can appeal to Almighty God I have none against any of their Persons But it is to expose their Principle and Practice in love to their Souls and to the Souls of other Persons But before I conclude with this old Sabbath I must add one dangerous Consequence more of their Principle 12. Is not that a dangerous Error that reflects nay casts Contempt upon the Holy Ghost in respect of his Work and Office which is to convince Believers of all Sin especially of all immoral Evils under his most clear and glorious Ministration since our Saviour's Ascension into Heaven Now I ask our Opponents Whether the holy Spirit doth convince all Believers that they ought to keep the old Seventh-day Sabbath or reprove them for Immorality in the non-observance thereof Sirs as these things aggravate their Evil in what they affirm so it clearly tends to overthrow the pretended Morality of that precise Seventh-day Sabbath for the holy Spirit never convinces Believers of any such Duty nor reproves them for working on that day or for bearing of Burdens on it any more than on any other day in the week to their dying day But it lets them silently fall asleep without the least sense of any such pretended immoral Evil. Besides the generality of Believers after their utmost inquiry search and seeking to God in all sincerity cannot be convinc'd it is their Duty to keep this Day Would the Holy Ghost thus leave the Generation of the Godly under Sin and such Ignorance think you were this a moral Duty And as to such as do observe it I am satisfied the Spirit of God never taught them so to do But they in this are left to themselves and have a Zeal
Churches and Disciples of our Lord Jesus Christ met together upon this day to break Bread c. Acts 20. 7. And upon the First-day of the Week when the Disciples came together to break Bread This was the day it appears on which they met together not only for preaching hearing praying c. but also to celebrate the Lord's Supper 1. Observe 't is said in the Context that Paul stayed at Troas seven days And by the way note that he was there upon one of the Jews Sabbath-days but then the Church met not together and it is evident also that Paul waited till the First-day came that he might not only preach to them when they were generally assembled together but also celebrate the Lord's Supper before he departed Now that this was the First-day of the Week none can reasonably deny But since Mr. Banfield Mr. Smith Mr. Soarsby and others do doubt of it take what divers Learned Men have said and first Dr. du Veil Vpon the first day of the Week Duveil on Acts 20. p. 150 151. that is that day as Sozomon saith which is called the Lord's Day which the Hebrews called the first day of the Week Hist. Eccl. Ch. 8. but the Greeks dedicated it to the 〈…〉 the Table of Canons lately publised by the famous John Baptist Cotelerius It was not before Christ's Resurrection called the Lord's Day but the first Day but after the Resurrection it was called the Lord's Day the Lady of all Days c. We have the name of the Lord's Day in Rev. 1. 10. in Ignatius his Epistle to the Trallians and Magnesians And sometimes in Clement's Institutions also in that place of Ireneus which the writer of the Answers to the Orthodox in Justin Martyr hath preserved to us When the Disciples came together from this place and that in 1 Cor. 16. 2. is gathered that the Christians did then use upon the first day of the Week to keep up solemn Meetings Justin saith Vpon the day called Sunday all that live in Citys or Country meet in one place This Meeting another saith was upon the first day of the Week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shepherd on the Sab. p. 215. Which phrase tho Gomarus Primrose Heylin and many others go about to translate thus viz. upon one of the days of the Week yet this is sufficient to dash that Dream That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifys on the first day of the Week Baxter in answ to our Opponents p. 157. the generality of the Antients both Greeks and Latins agree whose Testimony about the sense of a word is the best Dictionary And the same Phrase used of the day of Christ's Resurrection by the Evangelists proveth it Had it been said that Paul abode seven days at Troas and on the seventh day of the Week when the Disciples came together to break Bread no doubt but these Sabbatarians would have made this no small proof to observe the old Jewish Sabbath and I confess it would have been a good Argument for their practice or had Paul 〈◊〉 the Churches observed the seventh day and yet they will not allow it to be a proof for the observation of the first day Dr. Wallis tells us Christian Sabbath p. 30 31. that Mr. Bamfield urg'd that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Greek for one and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well be rendered one day of the week as the first day of the week Answ Surely saith the Doctor he is not in earnest such trifling doth more hurt than help his Cause No doubt but when they met it was one day of the week we need not be told it nor need the word week be added he might have said one day nor need he have said so much But this Author cannot think nor doth he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth any where signify other than the first day of the week In the whole Story of Christ's Resurrection and what followed on that day in all the four Evangelists we have no other word but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latin word pridie is a derivative or compound rather from prae prior and postridie from post posterior and accordingly in Latin pridie Calendarum must signify a day before the Calends But can any man think it is meant of any day No but the next day before So if we say Christ was crucified one day before the Sabbath and rose again one day after the Sabbath This one day is the next day And so any man who hath not a mind to cavil will understand it And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one day after the Sabbath must needs be understood of the next day after the Sabbath nor is it ever used in any other sense If it were to be unstood of any day indefinitely it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some day after the Sabbath not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one day after Thus Dr. Wallis See how hard these men are put to it in labouring to cast away nay tread under-foot the glorious day of our Lord's Resurrection And 't is strange to see how men to maintain their Errors will quarrel and find fault with the Translation of our Bible 'T is manifest therefore Dr. Wallis p. 32. that there was a Religious Assembly of the Christian Congregation at Troas on the first day of the week for celebration of the Lord's Supper and preaching and Paul with them which I take to be the celebration of the Christian Sabbath Obj. However this Mr. T. Bamfield says is but one Instance Answ True saith the Doctor this is but one but we have heard of more before and shall hear of more by and by yet this one is more than he can shew for more than two thousand five hundred years from God's resting on the Seventh-day Gen. 2. 3. till after Israel was come out of Egypt Exod. 16. during which time he would have us think the Seventh-day was constantly observed And if he could shew any one Instance of Enoch Noah Abraham or others where such a Religious Assembly for the Worship of God was held on the Seventh-day in course from the Creation he would think his Point well proved tho no more were said of it than is of this Whereas now as to the time from thence to the Flood he brings no other Proof but that Abel Enoch and Noah were good Men as no doubt but they were and therefore it is to be presumed they kept a Sabbath and that upon the seventh Day which is to beg the Question not to prove it Thus the same Author Object But it is objected that it was an occasional and accidental meeting for common eating Answ 1. It was a full Assembly that is evident for some were fain to get up into the Windows three stories high as Eutychus ver 8. the lower Room would not hold them therefore it was no small meeting 2. 'T is said they came together to break
it they knew noâ— what they should do with him and this was whilst they were in the Wilderness and they put him in ward for it was not yet declar'd what should be done unto him By which it appears saith he to be a new thing not yet adjusted for had it been a Law from the Creation it is scarce possible that all Men should have been ignorant whether any Punishment or not or what Punishment did belong to the Violation of a Law of such standing Object I know that Dr. Owen saith Dr. Owen on the Sab. p. 62. if the original of the Sabbath was here then the National Observation of it is introduced with a strange abruptness c. Answ To which I answer that it doth not so appear to me however let every Man read the words of Moses again and how he repeats the same over and over To morrow is the Sabbath c. To day is a Sabbath unto the Lord â—gain The Lord hath given you the Sabbath â—an any thing be brought in more solemnly â—ut I see how Men will try their Wits to deâ—â—nd their own Scriptureless Notion of a Sabbath given in Paradise as well as in pleading 〈◊〉 other groundless Practices Object But since you grant a Sabbath before 〈◊〉 Law on Mount Sinai or Ceremonial Laws â—ere given doth not this prove it is a moral Preâ—â—pt Answ No not at all because we find that sacrifices and offering the Firstlings of the â—locks Gen. 4. 7. 7. 2. 14. 20. 28. 2. and first Fruits of the Ground were offered to God from the beginning and therefore should we grant that the Seventh-day Sabbath had been practised from the beginning â—â—so yet that would no more prove it a moral â—nd perpetual Law than it proves the offering â—f the Firstlings of the Flocks and the First-â—ruits c. to be perpetual Laws or moral Duties the Sabbath being a sign and shadow as well as they were so We come now to the â—â—urth part of our first general Proposition Object The seventh-day Sabbath was given in the 20th Chapter of Exodus The grand Argument for the Jewish Sabbath consider'd and answer'd with all the other â—ine moral and perpetual Commandments wrote in two Tables of Stone by the finger of Jehovah himself and therefore it obliged believing Gentiles to keep it and all Mankind 1. To this I answer that if I can prove it is not the Duty of Gentile Believers nor any Believers in Christ in all the World to keep the Seventh-day Sabbath from hence I shall overthrow our Opponents strongest Fort and so utterly confute them which I doubt not by God's Assistance I shall fully do and in order hereto shall lay down three Propositions First The method proposed in answering this Argument I affirm the Morality of the fourth Commandment lies not in the observation of the precise seventh day from the Creation Secondly That the Law of the ten Commandments as formally given to Moses and written with the finger of God in two Tables of Stone and given to the whole House of Israel were not given to the Gentiles nor to any other People in the World save the Strangers that were within their Gates or were proselyted to the Jewish Religion Thirdly That the whole Law is changed and that what was Ceremonial or shadows 〈◊〉 things to come ceased at the death of Christ and all Precepts of the Moral Law or what 〈◊〉 simply moral as they were formally given by Moses are taken out of his hand and put into the hands of Christ consider'd as Mediator our Lord and only Lawgiver I shall now begin with the first of these Propositious First I shall give you the sense of the Learned about a pure moral Precept First The Term Moral being but a scholastical Expression and not properly signifying that which is usually understood by it Cawdry 's Christian Sabbath p. 1 2 3. say Mr. Cawdry and Mr. Palmer we have ever judg'd it a Bone of Contention Moral relating to a Law signifies in it self any Precept serving to regulate the Manners of Men. Dr. White saith White on the Sab. p. 26. A Divine Law call'd Moral is a just Rule or Measure imposed by God directing and obliging to Obedience of things holy honest and just The same is twofold simply moral or moral only by some external Constitution or Imposition of God Divine Law simply moral commands or prohibits Actions good or evil in respect of their inward nature and quality Dr. Owen saith Owen on the Sab. p. 118. Moral Laws are such as have the Reasons of them taken from the nature of the things themselves requir'd in them for they are good from their respect to the nature of God himself c. Laws Positive as they are occasionally given so they are esteem'd alterable at pleasure being fixed by mere Will and Prerogative without respect to any thing that should make them necessary antecedently to their being given they may by the same Authority at any time be taken away and abolished Mr. Shepherd saith Shepherd on the Sab. p. 6 7. A Law strictly and especially moral is that which concerns the Manners of all Men of which we now speak and may be thus describ'd viz. It is such a Law as is commanded because it is good and it is not therefore merely good because it is commanded And thus Austin saith he describ'd it long since Also Cameron and multitudes of other Writers and learned Men. But mere Divine positive Laws are commanded of God and therefore good Some say that is simply moral that is the Law of Nature or which naturally obligeth all Men and is distinguished from Laws Ceremonial and Judicial Thus one expresseth himself i. e. Primrose of the Sab. p. 4. This Law Moral all Men take to be the Law of Nature and reciprocally they take the Law of Nature for this Law for that which is naturally and universally just Mr. Cawdry and Palmer say Cawdry Sabbatum p. 3. It implys any Law of God exprest in Scripture whether it can be prov'd natural or not which from the time it was given to the end of the World binds all succeeding Generations of their Posterity to whom it was given and more especially it obliges the Church c. I think Mr. Baxter in this case has said excellently well Baxt. on the Sab. p. 77. Moral saith he signifieth that which by nature is universal and perpetually obligatory He answers this Question Do not Divines say the Decalogue written in Stone is the Moral Law and of perpetual Obligation Answ Yes for by moral they mean natural and so take moral not in a large sense as it signifies a Law de moribus as all Laws be whatsoever but in a narrower sense as signifying that which by nature is of universal and perpetual Obligation Now then that which I call a pure of simple Moral Law or Precept is that which is a Transcript
continue any longer And thus I close with the fourth general Argument viz. It is not the Duty of believing Gentiles to keep the Seventh-day Sabbath from the Law of the Decalogue given by Moses Exod. 20. Fifthly No Precept to keep the Seventh-day Sabbath in the New Testament It is not their Duty to keep it by any Precept given by Christ or Precedent we have in the New Testament 1. That which is urged concerning Christ's not coming to destroy the Law c. we have answer'd as also that of Paul we do not make void the Law through Faith That Text also we have answer'd and turn'd the Sword against our Adversaries which says the Son of Man is Lord even of the Sabbath and the Sabbath was 〈◊〉 made for Man 3. And also their great Proof in that of James if ye fulfil the Royal Law Jam. 2. 8 10. This I have given a full Answer to in this Discourse 4. I proceed to another pretended Argument viz. Pray that your flight be not in the Winter nor on the Sabbath-day Mat. 24. 20. Answ This Text some learned Men have not I am satisfied given the right sense of But let us premise three things 1. That Christ gave the old Names to Jewish Ordinances very often and so did his Apostles 2. That our Lord well knew how superstitiously zealous the unbelieving Jews were and would remain for their Sabbath Now pray mind the scope of this Text Christ shews how sudden their flight would be when Jerusalem was to be destroyed ver 16 17. and v. 19. he saith Wo to them that are with Child and them that give suck in those days But pray that your flight be not in the Winter nor on the Sabbath-day for then shall be great Tribulation 3. It is evident there is the same reason they should pray that their flight be not in the Winter as not on the Jewish Sabbath-day Why not in the Winter because of the difficulties of the Ways they might be deep and unpassable then whereby their Escape might be hinder'd Why not on the Sabbath-day because say some their Consciences would not admit them to fly then further than a Sabbath-day's Journy It is strange to me that our Lord should tell them a little before that it was lawful to save the Life of a sorry Animal a Brute on the Sabbath-day and bid a Man take up his Bed or bear a Burden on the Sabbath and now hint that it was not lawful or that they would so think to save their Lives by flying on the Sabbath-day believe this who will Was it not lawful to pull an Ox or Sheep out of a Pit on the Sabbath-day or for Men to carry their Goods out of their Houses on the Sabbath-day if a Fire should then happen I do not think they were ever so superstitiously blind Nay to preserve human Life our Lord shew'd was much more lawful on that day than the Life of Beasts But say some it would be grievous and uncomfortable to them to fly on that day in which they used to find so much delight Answ Our Lord gives a direct contrary Reason i.e. for then will be great Tribulation the unbelieving Jews should they fly on their Sabbath would severely handle them may be knock them on the head on this account our Lord bids them so to pray therefore this could not be the meaning of it Moreover he knew his own Disciples before that time came would be convinced that the Jewish Sabbath was ceased with other Legal Rites Therefore this I take to be the direct meaning of our blessed Lord viz. Because on the Jewish Sabbath-day the unbelieving Jews among whom you will remain or many of you when the Destruction of the City comes may be so strict and superstitious as to keep watch and ward at every Gate and Way that you will not be able to escape at least not above one of their Sabbath-day's Journey therefore pray your flight be not on that day This is all I can see in this Text. Both David and Elijah were fain to fly on the Sabbath-day See Pet. Heylin p. 137. Besides some learned Men from this Passage argue for the Christian Sabbath as 't is not unknown to our Opponents as Dr. Twiss and many more and that our Lord alludes to that Sabbath that he knew his Disciples would observe after his Death but I rather adhere to the former Exposition Obj. But the Women rested on the Sabbath-day according to the Commandment Luke 23. 56. Answ The Men themselves I mean the Disciples before our Lord suffer'd were so ignorant that they knew not their Lord should die and some a great while after did not know that they should preach to the Gentiles and is it any wonder that these good Women should not know so soon that the Sabbath was abrogated Some after that were zealous for Circumcision c. and is that an Argument that Circumcision is our Duty Besides no new day for solemn Worship was then appointed nor till after our Lord rose from the dead Object Paul as his manner was and other Apostles observed the Jews Sabbath-day they preached in the Temple and Synagogue of the Jews on the Sabbath-day Answ 1. They never taught the Jews nor Gentiles to observe the Seventh-day Sabbath 2. No one Church as we read of ever met to celebrate any Gospel-Ordinance on the Jewish Sabbath-day 3. There is not one word of any Saint that ever kept it 4. All that is on Record is that the Apostles preached to the Jews on that day Why so because they could not preach to them but when assembled together and having a Commission first to preach the Gospel to them they went into the Temple and into their Synagogue and preach'd to them on that day and so did Paul at Mars-hill to the Athenians Acts. 17. 22. 16. 13. as well as to the Jews on their Sabbath 'T is said that Paul as his manner was went in unto them Act. 13. 14. and three Sabbath-days reasoned with them out of the Scriptures Acts 17. 2. Not saith one to solemnize the Sabbath after the Jewish manner from the observation whereof the Apostles Dr. Young p. 10 11. because of the Authority committed to them by Christ were far enough especially when Paul himself did most severely reprove the Colossians and Galations because some among them stood for the Sabbath and other Feasts of the Jews but because they then had a fit occasion of communing with the Jews met together that after the readings of the Law were over they might preach the Gospel with more fruit in such a concourse of People which upon other days they could not so easily obtain and for no other end as from the alledged Testimony is evident Which things let the Reader seriously weigh for at any time or in what place soever they could they preached the Gospel to the Jews therefore on the Sabbaths as well in their