stood by the Sepulchre and seen the Sun of righteousness covered with a cloud before shining forth most gloriously in the morning of the Resurrection-day how would this have raised and ravished thy heart How glad were the Disciples when they saw the Lord so glad that 't is said They beleeved not for joy O the day of Christs rising from the dead was a day of joy and gladness John 20.20 Luke 24.41 No day like this when our surety was released the Covenant and sure mercies of David confirmed hope revived heaven and eternal life assured In the midst of these thoughts who can but cry out with the Apostle O that I may know him and the power of his resurrection Phil. 3.10 That I may feel the working of that mighty power which God wrought in Christ Eph. 1.19 when he raised him from the dead O that the same * Rom. 1.4 and 6.4 5. spirit of holiness which quickned Christ from the dead this day and so made the day holy would also quicken my soul from the death of sin to the life of holiness that like as Christ was raised up from the dead by the glory of the Father even so I also might walk in newness of life being planted into the likeness of his resurrection as also of his death Our hearts being thus tuned by meditation how should our tongues shew forth the praises of our precious Redeemer Let him have the praise and the glory of the whole work of our Redemption Awake my glory utter a song Sing that Psalm of John the Divine Vnto him that loved us Rev. 1.5 6. and washed us from our sins in his own blood and hath made us Kings and Priests unto God and his Father To him be glory and dominion for ever and ever Thus give unto Christ the glory of his death yea the praise of his Resurrection say with Peter Blessed be the God and Father of our Lord Jesus Christ 1 Pet. 1.3 4. who acording to his abundant mercy hath begotten us again to a lively hope by the Resurrection of Jesus Christ from the dead to an inheritance incorruptible and undefiled reserved in heaven for us Surely God requires a thousand thousand Hallelujahs for this blessed work of our Redemption he calls upon all creatures to join with us in rejoycing upon this account Isai 44.23 Sing O ye Heavens for the Lord hath done it shout O ye lower parts of the earth break forth into singing ye mountains O forrest and every tree therein for the Lord hath redeemed Jacob Let us therefore devote our selves more solemnly to this Angelical service begin the day with prayer and end it with praise not only in publike but in private O that every house were in this respect a temple that the songs of the Temple might be heard in all our tabernacles on the Lords day that the streets might ring with our praises even the high praises of our Creator and Redeemer 'T is Scripture counsel That we should speak to our selves in Psalms Ephes 5 19. and Hymns and spiritual songs singing and making melody in our hearts to the Lord and singing with grace in our hearts grace in the heart as one saies well is the best tune to every Psalm We must sing with the Spirit as well as pray with the spirit And therefore we should labour to be with S. John in the Spirit on the Lords day In a word Christian prudence should direct us to chuse out sutable Psalms for such a solemn day Psal 118. is very proper and pertinent The stone which the builders refused is become the head of the corner this is the Lords doing and it is marvellons in our eyes This is the day which the Lord hath made we will be glad and rejoyce in it God is the Lord which hath shewed us light c. Thou art my God and I will praise thee Thou art my God I will exalt thee O give thanks unto the Lord for he is good for his mercy endureth for ever Thus much in brief concerning the prime duties of the day I shall conclude all with the words of that Prince of English Poets HERBERT O day most calm and bright The week were dark but for thy light The other days and thou Make up one man whose face thou art Knocking at heaven with thy brow The working days are the back-part The Sundays of mans life Thredded together on times string Make bracelets to adorn the wife Of the eternal glorious King Thou art the day of mirth And where the work-days trail on ground Thy Flight is higher as thy birth O let me take thee at thy bound Leaping with thee from seven to seven Till that we both being toss'd from earth Fly hand in hand to heaven FINIS Books sold by John Rothwel at the Fountain in Goldsmiths Row in Cheapside THe Use and Practise of Faith or Faiths Universal usefulness and quickning influence into every kind and degree of the Christian life Delivered in the Publike Lectures at Ipswich by the late eminent and Faithful Servant of his Lord Mr. Matthew Laurence Preacher to the said Town 4o. Festered Conscience new lanced The Good Masters Plea and the Evil Servants Cavil Orthodxal Navigation by Benjamin Hubbard The Saints Rest in an Evil day both in their dependance upon God and assistance from him Together with Bowels of Mercy interceding for the Saints in danger Or Sacred Sympathy unsealed by Alex. Pringle late Minister of the Gospel at Georges Southwark The Universal Character by which all Nations in the World may understand one another Conceptions reading out of one common Writing their own Mother-tongues an invention of general use the Practise whereof may be atteined in two hours space observing the Grammatical Directions which Character is so contrived that it may be spoken as well as written By Cave Beck M. A. The same Book is also Printed in French for the use of that Nation The Reign of Gustavus King of Sweden son of Ericus collected out of the Histories of those times and offered to the service of these A Sermon preached at the Funeral of Mr. Samuel Collins Minister of Braintree in Essex By Matthew Newcomen Minister of Dedham in the same County The Saints Delight in the Spring of Salvation Or Christ saving Delivered in a Sermon at Gregories by Pauls the day of their solemn Weekly Lecture there by Alex. Pringle late Pastor of Georges Southwark
a day in the world till this day dawned at the rising of the Sun of righteousnesse never such a day T is worthy to be noted what a wonderful concurrence of remarkable periods of time met together at our Saviours resurrection both in respect of the year and the day Is 61.2 ch 63.34 John 4.34 35. Heb. 2.14 15. 1. The year was a Sabbatical year the year of Jubilee as may be gathered from scripture which if it make nothing for the Christian Sabbath yet it makes much against the Jewes Sabbath themselves being witnesses For the Hebrew Doctors have spoken rarely to this purpose even to the admiration of considerate Christians The Divine Majesty say they will be to Israel in a Jubilee Freedom Redemption and finisher of Sabbaths H. Broughtons Sinai-sight 2. The day of our Lords Resurrection was a remarkable day in many respects As 1. It was the eighth day in a continued reckoning of dayes and eight was a number of greater prefection then seven in some respect witness Circumcision which was so strictly tyed to the eighth day John 7.22 Sacramentum hoc suit diei illius octavi quo dominus resurrexit ad justificationem nostram Ep. ad Fid. ita Aug. de Gelebr Pasch that if it had fallen on the weekly Sabbath it must not be omitted for the Sabbaths sake The antients insist much on this Circumcision on the eighth day was a type of that eighth day on which our Lord rose again for our justification sayes Cyprian 2. Christs resurrection was also on the third day after his passion which himself foretold as the day of his perfection For so some expound that saying of his The third day I shall be perfected Luke 13.32 Besides this third day was a day of * Ho. 6.2 Lu. 24.46 note in the Law and the Prophets a day appointed and appropriated to the Messiah signally markt out in the Kalendar of the Prophets and figured by many famous Types as that of Isaac who was virtually a James 2.21 offered and restored again the b Gen. 22.4 third day as it may be computed and that in a kind of c Heb. 11.19 figure as the Apostle intimates So also Hezskiah who was in account a dead man and on the d 2 Kings 20.5 third day miraculously revived again So e Jonah 2.10 Math. 12 40. See Ainsw in Gen. 22. Jonah and others from which instances the Rabbins it serms could conclude Christs Resurrection on the third day There be many a three dayes say they in Scripture of which one is the Resurrection of the Messiah 3. Christs Resurrection was on the first day of the week as the Evangelists unanimously testifie Which although it be termed by the blaspemous Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nazarens day in a way of reproach yet in Scripture-account it is a day of greatest renown being the first in order in the Creation and the first in dignity by our Saviours resurrection The first-fruits of time and the first-born of dayes and accordingly the only day in which our Lord became the f 1 Cor. 15.20 first-fruits of them that slept and the g Col. 1.18 first born from the dead that in all things he might have the preheminence 4. To all these may be added what some have probably argued that this first day of the week was our blessed Redeemers Birth-day as well as his Resurrection day yea the day of his Ascension into Heaven as well as the mission of his Spirit but this I leave to Mr. Aspinwal to make good Only thus much I dare assert that the day of our Saviours resurrection the first day of the week is the fittest for the commemoration of his Nativitie Passion Ascension and all other blessed transactions in the work of our Salvation For the Resurrection of Christ implyes all the rest but is not necessarily of them And if the Lord Jesus had not risen from the dead what benefit had we had either by his birth life death or burial or being dead and buryed how had he ascended and the Spirit the Comforter descended unless he had first bin raised from the dead Besides his Resurrection and Ascension are computed h Luke 24.26 Eph. 4.8 9 10. See Dr. Twisse p. 117. Sect. 5. 1 John 20.17 in Scripture as one compleat motion As his dying and continuing under the power of death for a time were but one entire work of Redemption For however after his resurrection he stayed a sew dayes here upon earth to confirm the faith of his followers and settle the affairs of his Kingdom yet he was no sooner risen but presently he speaks of his ascending and indeed his rising was in reference to his ascending partly if not a part of it It was the first step of his triumphant passage into his kingdom and glory So that in a right sense very Lords day is our Christmass-day Easter-day Ascension-day Whitsunday and all my meaning that in a right celebration of our Christian Sabbath we solemnize the memorial of all these blessed ingredients in the work of our Redemption We need not contend for an annual Solemnization of our Saviours birth-day resurrection-day ascension-day neither need we fear oblivion of these gracious and glorious mysteries if the Lords day were duly observed We cannot better keep alive the memory of these mercies than by keeping a day in commemoration of them once a week and no day so fit as the Lords day in which we have the sum of all A day that brought forth the greatest good to faln man of any day even a compleat Redeemer who on this day redeemed us with triumph from the tyranny of Satan the dominion of death and hell and k John 10.25 ch 14. 19. restored us to life and Salvation yea assured it unto us Therefore I conclude with that renowned father the Lords day was declared by the Lords Resurrection to be the Christians day Dies Dominicus Christi resurrectione declaratus est ex illo caepit habere festivitatem suam August Ep. 119. ad Jan. item de Civitate Dei lib. 22. cap. ult Serm. 15. de verb. Apost and from that very time it began to be celebrated as the Christian mans Festival or rather with that of the Psalmist This is the day which the Lord hath made 'T is no day of mans making if the God of truth may be beleeved 'T is a plant of the Lords own planting therefore the Divel and all his instruments shall never be able to pluck it up Neither can all the men nor all the Churches in the world alter it to another day And how remarkable is it that the Church for sixteen hundred years should no where offer or attempt to alter it but in all places and all ages observe it What does this speak but the Divine authority of it by which mens Spirits have been awed and their hands tied from such presumptuous undertakings the truth is
Act. 3.8 so ch 14 10. There was therefore certainly more in this Command then what did barely refer either to the confirmation of the miracle or the publication of Gods glory in that sense supposed and what it was the above mentioned Author does thus resolve us namely that it was See Dr. Lightf Harm of the 4 Evang. p. 3. in John 5. Partly in respect of the man Partly in respect of the day In respect of the man it was to trye his faith and obedience whether upon the bare word of Christ he would venture upon so hazardous an action In respect of the day it was to shew Christs power and authority over the old Sabbath that as elsewhere in restoring the man sick of the Palsy he not onely shewed his power over the disease in healing it but also over sin in forgiving it So it pleased him here at one and the same time to shew his Divine power over the distemper in curing it and his soveraignty over the Sabbath in dispensing with it and disposing of it as he thought good 'T is objected against this by T. T. whose usuall trick it is to clamour where he cannot answer That in argueing thus we joyn with the blasphemous Pharisees in charging our Saviour as a Sabbath-breakere Obj But we easily cleare opur blessed Saviour and quit our selves of this false and injurious charge affirming That our Lord could be no more taxed for Sabbath breaking in requiring this man to beare his bed on the Sabbath-day then God himself in Commanding Joshuah to march about Jericho seven times on the same day He did not hereby transgress the Law but shewed his soveraignty over the day which will the better appeare if we consider What he sayes to the Jewes in answer to their cavils about it In the sequel of the Chapter where all along we may observe how he justifies his act by asserting his power He tels tehm verse 17 that he had the same authority over the Sabbath that the father had The Father worketh hitherto and I work This answer refers cheifly to that part of the objection which lay against his healing on the Sabbath day and it is continued to verse 20. Then he answers more directly to that other part of their accusation his supposed violation of the Sabbath in giving the man a dispensation to carry his bed verse 20 The father loveth the Son and sheweth him all things that himself doth yea he will shew him greater things then these that ye may mervel Greater workes then these why as the forementioned Authour speakes they were great things that our Saviour had now done in curing a desperate disease and dispensing with the Sabbath but he must do yet greater Workes then these v. 16. namely raise the dead and change the Sabbath that Jewish Spirits might mervel The Jewes persecuted him because he had done these things on the Sabbath day that is healed the man and commanded him to carry his bed So the word judgment is used Psalm 9.11 Psalm 94.15 Isai 28.6 Jerem. 33.15 John 8.16 Now in answer to these two particulars he tels them that the Father would shew him greater workes then these for verse 21. As the Father raiseth the dead so the Son And verse 22. The father judgeth no man but hath committed all Judgment to the Son that is government or Legislative power about the affaires of men and in particular about the disposall of the Sabbath which was now under dispute They carped and cavill'd at his present carriage towards the Sabbath He tels them that he had authority to do what he did yea and more then that came to for all judgement was committed into his hands to do some greater things then barely to dispense with the Sabbath and something at which the Jewes should marvell and for which all should honour the Son as they honour the Father Verse 23 That as the Father was honoured in giving the Law so should the Son be honoured in giving the Gospel and as the Father was honoured in appointing the old Sabbath so should the Son in ordaining a new Sabbath not in confirming the old as T. T. would have it for so the Son is not honoured even as the Father was honoured pa. 145. For the Father was honoured as the institutor of a Sabbath therefore so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even so must the Son be honoured The argument is very ponderous if we consider the scope of our Saviours oration which was to justifie what he had done on the Sabbath-day To this purpose he pleades his designment to do greater things then these and some greater thing in reference to command and disposall over the Sabbath which was the thing in question And this plea he proves by his power to raise the dead and to dispose of all things in a way of judicature or government under the new Testament as the Father had done under the Old and to this intent that all men should honour the Son as they honour the Father which being spoken with reference to the Sabbath and to his present dispensing with it doth plainly speake his intention to alter and change it Again here is one thing more observable namely that Christs power to raise the dead and his power to dispose of the Sabbath are carryed along both together in this discourse And the one is made an argument of the other plainly intimating the change of the day upon the resurrection upon his own resurrection in the first place which is hinted at verse 26. and others with himself at his resurrection according to that ancient prophecy Thy dead men shall live Isai 26.19 Mat. 27.52 53. together with my dead body shall they arise which was fulfilled when our Saviour rose from the dead So that all things considered here is a most pregnant Scripture to prove that it was our Redeemers purpose to alter the Sabbath And therefore as in Preface to such a thing he both gives the man a commission to carry his bed on that day and pleads for what he had done by his divine authority as beginning to shake the day which within two years after was to be unhinged and actually changed for another at least it speaks his power to alter it And he that shall dare deny this must make Christ Jesus the Lord inferiour to David the servant for even David had power to alter a circumstance in the Law of Moses 1 Chron. 23.24 25 26. ordaining that the Levites should officiate at twenty years old Numb 4.3 Numb 8.24 when as Moses had appointed that they should not officiate till 25. or 30. yet when the reason of the Mosaical ordinance ceased and the Ark had rest you see David changes that order And if David who was but a meer man though a King and a Prophet might alter a circumstance about the Priesthood Isai 9.6 Revel 15.3 Mat. 28.18 how much more might the Lord Jesus who is
the mighty God King of Saints and King of Nations having all power in heaven and earth put into his hands alter a circumstance concerning the Sabbath by translating it from the last to the first day of the week Well if he had power to alter it then it was alterable which was the thing to be proved If it be said the question is not what the Lord could do but what he did whether he did indeed alter the Sabbath as to the day I answer we shall put this question out of question in the next Position POSITION IV. That the Old Sabbath was actually altered and changed from the last to the first day of the week by the authority of our Lord and Saviour Jesus Christ and that upon the noble account of our Redemption manifestly accomplished by his most glorious resurrection from the dead on that day FOR the Confirmation whereof I shall First propound some Scripture-Arguments Secondly Produce some Authentick Records of antiquity both which we shall find harmoniously concurring in all the three branches of this Position First That the day is certainly changed Secondly That this change was occasioned by our Saviours most glorious Resurrection Thirdly That this was done by the Soveraign authority of Christ himself either immediately in his own person or mediately by the prescript and practise of his inspired Apostles either or which will be sufficient We shall begin with Scripture-proof and argument in way of Preface whereunto let it be premised that this truth is not Syllabically and totidem verbis in so many words at length set down in Scripture neither needs it considering the question in not about the change of the septenary number one day in seven but the order only the last for the first of seven and besides it is not the Lords method and manner of speaking in many other New Testament-cases as Church-Government Family-worship and sundry others which were plain enough in the Old Testament to express himself in full sentences but very briefly in short hints and touches here a little and there a little to exercise the ingenuity of believers not to fatisfie the curiosity of Cavillers The Scriptures were no more designed to answer all the cavilling questions of wanton wits then the Sun was made for them to see that shut their eyes yet I deny not the sufficiency of Scripture-light to make us wise unto salvation only we must not presume to give laws to Heaven and teach the Lord how to speak But a Hebr. 12.25 see that ye refuse not him that speaketh from heaven that speaketh I say not only by express word but by his b V. 24. blood or death and so also by his c Joh. 2.19 21. Rom. 1.3 4. resurrection from the dead by the d John 15.26 mission of his Spirit by the unction and inspiration of his Apostles whose writings are his words their counsels his commands their pattern and practise his e 1 Cor. 14.37 precept f Luke 10.16 for he that heareth them heareth him therefore let him that hath an ear hear the voice of Christ yea though he open his mouth in a parable to carnal reason g Psalm 78.1 Mat. 13.9 35. as it seems he does even in some of his Gospel-law yea let us hear Christ speaking by his Spirit I mean the spirit of Prophecy breathing in the Old Testament for h Rev. 19.10 the testimony of Jesus is the spirit of Prophecy nay let us learn to spell his word out of his works for his i John 5 36. ch 10. 25. works do testifie of him In a word consider it is k Luke 11.49 Wisdome it self that uttereth her voice in the written word and she useth to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much in a little yea to speak by l Mat. 22.32 Acts 14.47 arguments couched in Scripture as well as express affirmations and what those Scripture-arguments are which speak the change of the Sabbath as here stated we come now to shew The first may be taken from the new Creation Arg. 1 or reparation of the world by Christ as thus Incongruum erat veteris Creationis Sabbathum novae Creatimi Lighâ—f Horae Hebr. p. 321. ubi plura The new Creation must have a new Sabbath or set-day of Commemoration now this new Creation came in by Christs resurrection Therefore a new Sabbath The form of this argument I grant is not found in Scripture but the force of it is as shall be seen in the proof of each proposition 1. That the new Creation must have a Sabbath of Commemoration This may not only be gathered from parity of reason but plain Scripture prophecy I might recite that forementioned famous Text in Isai ch 65. 17. Behold I create new heavens and a new earth and the former shall no more be remembred i. e. in respect of solemnity for otherwise remember the work of Creation we do and must but not as the greater work for look as the Jews m Isai 43.18 19. Jer. 16.15 16. ch 23. 7 8. deliverance out of Egypt was subordinated by their after-deliverance out of Babylon so is the work of Creation by that of Redemption whereby the world at least the Church was put into a new frame and form Anno Mundi changed for Anno Domini upon the account whereof as the year of the world was worthily changed for the year of our Lord so was the old Sabbath for the Lords day But that which I would further argue from Isai 65. is this The old Sabbath cannot stand with the new Creation therefore it must have a new or none This was touched before Posit 1. that there should be none at all none but old Anabaptists Familists and Atheists will affirm And that the old cannot stand is evident because the foundation on which it stood the memory and celebrity of the worlds Creation is swallowed up by the glory of a greater work Sicuti Sol exoriens stellis eripit suum fulgorem Calv. in Loc. and we cannot possibly retain that old seventh day but we must memorize our Creation above our Redemption our being above our well-being which were expresly to contradict this ancient promise and Prophecy If it be objected that this Scripture is not yet fulfilled because the Apostle sayes 2 Pet. 3.12 we look for new heavens and a new earth viz. at the end of the world I answer Although it shall then receive a further accomplishment in the latter yet inchoatively and sufficiently as to the thing in question it was fulfilled long ago even before the name Jew was laid aside and the name Christian take up Isai 65.15 So ch 62. 2. for let the context be minded vers 15. the Prophet foretels the rejection of the Jews and the change of their name for the Christian name Ye shall leave your name for a curse to my people Ac si Dominus diceret non amplius nomen
the first day of the week not directly indeed but by very good consequence as Mr. Cawdrey and Mr. Byfield do convincingly argue it For sayes the one our Saviour does here speak of a Sabbath indefinitely and a Sabbath to be observed long after his death even at the destruction of Jerusalem and this was spoken to his disciples apart from the multitude sayes the other v. 3. and the period of time here pointed at was forty years after his death when the Jewish Sabbath was gone and the Gospel sufficiently published whereby the ceremonial Law was evacuated and become not only dead but deadly Not that the old Law of a Sabbath the fourth Commandment was then out of force but the Law of the old Sabbath And then the conclusion is this Christ shewes a Sabbath to continue and a religious respect due to a Sabbath still after his death yet not the Jewes Sabbath therefore he intended the Christian Sabbath to be observed according to the fourth Commandment As for the Jewes Sabbath t is certain that it was void at this point of time yea long before this forewarned flight the Apostles and Christians had their assemblies apart from the other Jewes and kept the Lords day the first day of the week as on the Great day of Pentecost Acts 2. and at Troas Acts 20.7 And although sometimes the Apostles did preach on the seventh day yet as Mr. C. notes it was only before the time mentioned Acts 20 never after and only in other Cities abroad not at Jerusalem for there we never read a word of the Sabbath in all the story of the Acts. I conclude therefore with that reverend Author that no reason can be given why our Saviour in this prophetical caution should regard the Jewish Sabbath but altogether the contrary in regard the Christians inhabiting in Jerusalem and the Coasts about Judea preferred the Lords day before it and it would be grievous to gracious hearts to have their holy rest interrupted with the noise of warlike tumults and the hurry of a tumultuous flight well might the disciples be taught to pray Lord when ever we be driven from the place of our Residence let it not be on a day of holy rest for that would be as uncomfortable to our souls as a winters flight would be cumbersome to our bodies Not that it would be sinful or unlawful when life lay at stake to flye on the Sabbath for to save a mans life is a Sabbath-dayes duty and a matter of far greater moment then to leade a beast to the water or pull an oxe out of a pit both which are allowable it may therefore be scored down among the rest of T. T 's errors and oversights that he makes it a sin to flye on the Sabbath day when peril of life puts a man upon it for hâ— terms it a dishonor to God and prophaning his sacred season p. 77. and yet he sayes in the next page That had their flight bin on the Sabbath as long as they carried nothing they could not be counted Transgressors Which may pass for another of his contradictions But for a closure to this answer we have deliberately weighed our Saviours words and sayings concerning the Sabbath but cannot find that ever he spake one word or one syllable in countenance of the old seventh day as the Sabbath of Christians his words prove no such thing And lastly Whereas his workes are pleaded as the crown of that day Answ 4 I am content if the author think good to venture the whole weight of the cause in this bottom That day which Christ has crowned with his greatest wonders is to be most highly esteemed among Christians 'T is his own grant p. 78. and 't is a truth now let him have but a little patience and we shall prove by undeniable Arguments that in this respect the first day of the week carries away the Crown from all other dayes old Sabbath and all If Christs resurrection his often apparitions the mission of his Spirit the inspiration of his Apostles the conversion of three thousand souls ot once be worthy the name of wonders surely the first day of the week is a day of wonder a day of honor and renown above all the dayes that ever the Sun shone upon The most glorious day that ever God created the most solemn day that ever the Church celebrated a day that has crowned Christ and a day that Christ himself has crowned with the greatest glory of any day that ever dawned upon the world Rom. 1.4 I speak but the words of truth and soberness Luke 13.32 Psalm 118.24 Joh. 20.22 23. Cant. 3.11 the Lords day is no day of small things 't is the day of the Lords power the day of his perfection the day of his praise and glory the day of his bounty and blessing the day of his espousals and of the gladness of his heart which can be understood so properly of no day as of this the Resurrection day Let prophane Esaus despise it and proud Notionists oppose it at their peril Behold King Solomon with the crown wherewith his mother crowned him in the day of his espousals and in the day of the gladness of his heart never was Christ more visibly Crowned by his Church then on the Lords day which also was the day of his espousals when he was made sure to his Church by a sure Covenant even the sure mercies of David Hos 2.19 20. Acts 13.34 but let neither of them blame me if I honor and esteem it above all dayes till they can shew me another day which the Saviour of the world has honored and exalted above it Never tell me of one or two miracles wrought on the seventh day yet I desire to adore Christ in all his miracles but shew me such a confluence of wonders and wonderful transactions wrought by him whose name is wonderful on that day as on this and I will confess I have lost the day Alas It cannot be that one transcendent act the Resurrection of the Lord Jesus from the dead the finishing act of our Redemption weighs down all the honor of the seventh day with advantage 'T is objected that our Saviour was pleased to put forth his Divine vertue on the seventh day in sundry miracles miracles of healing and the like I answer 'T is very true and to him be all the glory But if it were an honor to that day that our Heavenly physitian healed the sick what a Crown of glory was it to his own day that he raised the dead Yea that being dead he raised himself from the dead so also if he dignified the seventh day by casting out unclean Spirits how much more the first day by sending his holy Spirit If his preaching in the Synagogues were an honor to the seventh day how much more his presenting himself in that great Assembly of Divines twice at least on the first day of the week Did Christ ever
rise from the dead on the seventh day Did he ever appear to his disciples on that day Did he breath forth the blessed Spirit on that day Did he ever preach a Sermon after his Resurrection on that day But I need go no further here is light enough if men had but eyes I hope by this time the Objector sees the invalidity of his second Argument that which he calls the Sons confirmation He proceeds to a third from the Spirits approbation of the seventh day What ever the blessed Spirit shall approve of Obj. 3 we may rest upon it as an infallible truth T. T. p. 81. to 94. But he has highly approved of the seventh day witness first his high applause of the pious womens resting on the seventh day according to the Commandment Luke 23. ult Which although it were after Christs crucifixion yet St Luke was not inspired to write his Gospel till after his ascention Secondly The Spirits glorious manifestation and mighty operation on the day of Pentecost Acts 2. Which he would fain perswade us to be the seventh day Thirdly The Spirits constant appellation calling the seventh day and none but that the Sabbath day c. Here is a great shew of Argument but it signifies little and concludes nothing when it comes to scanning For Although it seem to be spoken in praise of these holy women Answ 1 that they rested the Sabbath-day according to the Commandment yet as was elswhere noted this was before our Saviours resurrection not after And how ever they are commended for keeping the Sabbath before Christs resurrection yet others are condemned or sharply blamed for observing dayes the seventh day not excepted after Christs assention I mean as the Apostle does Jewish dayes Gal. 4.10 O but St. Luke wrote not his Gospel till after the ascention Answer What then was the old Sabbath therefore in force at that time by the same rule he may conclude the Passeover mentioned by the same Evangelist in the * ch 22 v. 7. foregoing Chapter was then in force too We are to judge of these womens practise according to the date of their act not according to the date of the Evangelists book Besides some take these words to be no commendation but a bare historical narration And if the particular day be here intended as referring to the Commandment they conceive it may be spoken signantèr and according to the original the Text may be rendered thus they returned and prepared spices and ointments * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rested that Sabbath day indeed according to the Commandment that is they rested indeed that Sabbath day but never after upon that day according to the Commandment Again others expound it thus it was not the particular day on which the Sabbath was then kept so much as their * Mr. Collier against Fisher p. 13 14. manner of keeping it which is looke at in referring to the Commandment and so the commendation pitches rather upon the quomodo then the quando therefore it is not said they rested the seventh day as T.T. prints it but they rested the Sabbath day or day of rest according to the Commandment the most that can be made of it is this that t is a commendable thing to dedicate a day of rest to religious and holy rest The Spirits appellation argues not his divine approbation Answ 2 my meaning is The Holy Ghosts often I cannot say alwayes calling the seventh day Sabbath day proves not his approbation of that day for our Christian weekly holy-day under the Gospel because under the same name and title he has bin pleased to disown that day Colos 2.16 No matter though it be sometimes called Sabbath after it was discharged for so is circumcision called circumcision and the other Festivals of the Jewes Pentecost especially called * 1 Cor. 16.8 Pentecost long after it was degraded from the dignity of a solemn Festival as a man may be called by his proper name afer he is dead and buried And so I might proceed to the refutation of his next notion about the feast of Pentecost viz. That it fell that year on the Saturday or seventh day but this shall receive a more full answer in a more fit and proper place His fourth and last Argument for the seventh day is from the Saints observation which runs chiefly upon the practice of Paul it would be too tedious to transcribe his whole story Take the strength of it as it follower in this plausible Objection As it was Christs constant custome to celebrate the seventh day Sabbath Luke 4.18 So it was Pauls Acts 172. Obj. 4 and such as his custome was such was his commission and we must be followers of Paul as he was of Christ 1 Cor. 11.1 t is his own rule Philip. 4.9 Those things which ye have both learned and received and heard and seen in me do Only it must be understood with these limitations that Pauls practice be plain possible peaceable Evangelicall and unrepealed for we may not follow Paul in his compliance with the Jewes in ceremonials no not to gain the Jewes But his practice in observing the seventh day was truly Evangelical and never in the least tittle repealed nor altered neither was it his single practice but the custome of all his companions and associates Acts 13.13 14. ch 15.40.16 13 17 24. And that not only among the Jewes but the Gentiles also Acts 13.42 ch 18.4 Therefore he did it not to please the Jewes but purposely for a pattern to the Gentiles Hence he exhorts the Corinthians Gentile Churches to follow him as he followed Christ and it was at Corinth that he kept the Sabbath Acts 18. Therefore this was the pattern wherein he would have them be his followers and us also for the Epistle is written to us as well as to them 1 Cor. 1.2 Thus he pleads Pauls custome and addes It was his constant custome and whereas saies he it is made a great Argument for the observation of the first day that Paul preached once that day Acts 20.7 it is as clear Paul preached every Sabbath-day Acts 18.4 Only the Translators have not dealt so clearly upon which account among others he charges them with sin yea with inexcuseable sin p. 139. because Acts 20.7 they render the word preaching for the greater advancement of the first day whereas Acts 18.4 they call it reasoning to obscure the seventh day although the Greek word be the same in both places Then he frames an objection against himself which he can never an swer Obj. Paul only took that opportunity to preach to the people To which he answers 1. They that object thus speak without book 2. They make the Apostle a constant dissembler 3. They may as warrantably lay this crime to Christ himself that he took such opportunities and not in conscience of the Sabbath Thus he words it out and casts seducing glosses upon the sacred Scriptures to beguile unstable
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
man that as the Christian religion was professed so the Christian Sabbath was practised when there was no Christian Magistrate in the world and that all the Christian world over long before Constantines time Which one would think were enough to put to silence lying lips O Obj. 3 but Merator and Dr. Hen in tell us that in the Aethiopick Churches both dayes are still observed True Answ but they tell us also Dr. Heylin I am sure does that both dayes are observed as Sabbaths and accordingly called For they call the Saturday the Jewes Sabbath and the Lords day the Christian Sabbath so that what ever their practice be 'T is none of their pinciples that the Saturday-Sabbath is the Christian Sabbath And as for their practice 't is little to be regarded considering their corruption For together with the Saturday-Sabbath they observe * Mr. Breerwoods inquiries circumcision too on the eighth day with many other Jewish and Anti-Christian customes Blessed be God for that better light which shines in the Churches of Europe The testimonies taken out of Socrates do only prove that in his time namely 400 years after Christ some Churches did meet together and break bread on the old Sabbath Which we deny not only we say that the Lords day had stil the preheminence and that in four things as learned Dr. Young ha's observed 1. That the Saturday-Sabbath was never the day of solemn assemblies in all Churches for the constom of holding assemblies on that day never obtained in the Churches of Rome and Alexandria as Sozomon testifies lib. 7. c. 19. Whereas all Churches had their Church-meetings on the Lords day not one excepted 2. The Saturday or old Sabbath was never kept as a solemn Festival for in many Churches it was a weekly Fasting-day and once a year in all Churches namely Easter-Eve Constit lib. 7. c. 24. and lib. 5. c. 15. being the day of Christs greatest abasement while he lay in the grave and under the sorrowes of death whereas every Lords day throughout the year was held a solemn Festival Constit lib. 7. c. 31. 3. All Ordinances were never administred with that uniformity on the old Sabbath as on the Lords day August ep 118. Socrates lib 5. c. 22. as the Ordinance of the Lords Supper which in the purest Churches was appropriate to the Lords day which was therefore called the day of bread as we noted before Athan. Apol. 2. Hence that memorable passage of Athanasius who being accused for Breaking a Communion-cup clears himself thus That time instanced by his accusers was no Communion-time for it was not the Lords day 4. Their conventions on the old Sabbath were ever arbitrary not urged as of necessity unless by Ebion and his followers who were therefore condemned as Hereticks But the observation of the Lords day was ever held a Christian duty and never were any stigmatized with that black brand of Heresie for observing of it nay it was the badge of Christianity I am a Christian I dare not intermit it to all these I may add 5. The old Sabbath was never the Christian Sabbath or day of rest but a working-day So in Ignatius's time Anno 314. he counselled Christians to work upon it and the Council of Laodicea made a decree to this purpose That Christians ought not to Judaize and to rest from work on the Sabbath-day but to prefer the Lords day before it and to rest thereon from labour In which words as Mr. Cawdrey well observes this Synod did but expound the sentence of of holy Ignatius I might instance also the Council at Eliberis Carthage Arragon Mascon Chalons and other both Fathers Councills and Christian Emperours but others have prevented me in this kind of Antiquity So much for the fourth Position POSITION V. That the Lords day or first day of the week commonly called Sunday is the Christian Sabbath or day of holy rest THis does naturally result from the premises For the day being changed and yet the law concerning the Sabbath continued and established the new day must needs be a day of rest as it rests on the authority and morality of the fourth Commandment and as it succeeds the old day in Sabbath-solemnity Yet it is not so much the name as the thing that I contend for For although I am fully convinced that as our spirituall exercises are called Sacrifices because they succeed in the place of the Jewes Sacrifices so and much more significantly may our Lords day be termed Sabbath because it * Succeeds I mean not in any ceremonious respect but in relation to the fourth Commandment succeeds in the place of the Jewes Sabbath yet I had rather insist upon the thing than the name because the one being proved the other cannot well be denyed No rational man will stick at nominal respect where there is a real right to it A name of rest will be easily granted due to a day of rest now that the Lords day is without dispute a day of rest appears thus Cum de re constat propier quam vorba dicuntur de verbis non debore contendi c. August cont Acad. l. 3. c. 13. First As it is the day of our Redeemers rest from his painful work of Redemption his rising from the dead was his resting from his work By his Resurrection this day he entred into his rest for hereby as was said before he entred into his glory which will further appear by comparing two texts together viz. John 7.39 with John 20.22 The first tells us That the spirit was not yet given because Jesus was not yet glorified therefore when the Spirit was given surely then Christ was glorified Now the other Text informs us That upon the day of Christs Resurrection the Spirit was given For he breathed on them and said Receive the Holy Ghost Now therefore undoubtedly the Lord of glory was crowned with glory not that he entred into the place of rest and glory upon the day of his Resurrection but into the state of rest and glory the place is but accidental to the state that which I modestly propounded to further inquiry page 128. Namely Whether Christ did not locally ascend into Heaven on the very day of his Resurrection has been since concluded and resolved in the Negative by a Reverend Brother from that Text of Scripture Hebr. 9 12. by his own blood he entred once into the Holy place Which seems to a gue strongly that our blessed High Priest entred once and but once into Heaven To which I do now freely subscribe Errare possum Haereticus esse nolo Secondly The Lords day is a day of Religious Assemblies for solemn weekly worship therefore also a day of religious rest from civil and secular imployments Since 't is impossible for men to meet together about solemn Worship and at the same time to follow their worldly occasions observed as Sabbaths as the Feast of unleavened bread * Deut.