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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	bind_v	heaven_n	loose_v	3,336	5	10.8622	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97211	The Jevvs Sabbath antiquated, and the Lords Day instituted by divine authority. Or, The change of the Sabbath from the last to the first day of the week, asserted and maintained by Scripture-arguments, and testimonies of the best antiquity; with a refutation of sundry objections raised against it. The sum of all comprized in seven positions. By Edm. Warren minister of the Gospel in Colchester. Imprimatur, Edm. Calamy.	Warren, Edmund, minister of the Gospel in Colchester.	1659 (1659)	Wing W955; Thomason E986_26; ESTC R204006	221,695	275

cannot with any colour of reason be denyed surely when he entred into his Kingdome he entred into his glory but by his resurrection from the dead he entred into his Kingdome being solemnly invested with Kingly power and soveraignty c Math. 28.18 Having all power in Heaven and earth put into his hands and f Rev. 3.7 the keys of David the Government of the Kingdom laid upon his shoulders to dispense lawes pronounce pardons pass sentence of life and death g John 20.23 to bind and loose at his princely pleasure In a word it was by his glorious resurrection from the dead that God h Psalm 2.6 7. set him as King upon his holy hill of Sion saying thou art my son this day have I begotten thee Christs resurrection-day was in a special manner his Coronation-day and as earthly Princes are wont on their Coronation-dayes to shew themselves to their subjects in all their royalty casting about their silver and gold so the Lord Jesus delights on this day to manifest himself to the souls of his people scattering his precious gifts and graces in the assemblies of his Saints for as this is the day which the Lord hath made so t is the day in which he himself was made i Rom. 14.9 Lord of the living and the dead k Acts 2.36 ch 3. 15. ch 5. 30 31. Lord and Christ Prince of life King of Heaven and earth a King indeed he was in the l Math. 2.2 cradle a King on the m ch 27. 37. Cross but never so much or so manifestly a King upon earth as when he conquered that King of terrours and carried away n 1 Tim. 6.16 that incomparable Title the blessed and only potentate the King eternal and immortal o Rom. 6.9 who dyeth no more death hath no more dominion over him He that shall deny Christs entring into glory by his resurrection will rob him of much of his glory t is true he entred not into the place of glory in his whole person till his ascention but into the state of glory he entred by his resurrection if the bodies of the Saints shall be raised in p 1 Cor. 15.43 glory how much more was the blessed body of Jesus Christ If the glory of the stars be such what is the glory of the rising Sun But I must not expatiate here a word more and I have done He that hath entred into his rest hath ceased from his works as God did from his whence I gather that it is not only Christs rest but the reason of that rest the consummation of the work of redemption which occasions our Sabbath as Gods finishing the work of Creation did the old Sabbath Hebr. 4.3 4. And this the word Rest implies being a demonstrative proof of the accomplishment of the work for even a wise man if he undertake a work will not rest till it be finished or if he do he is p Luke 14.29.30 laugh'd at for his lost labour and therefore much more when the all-wise God is said to rest may we conclude his work is perfected To speak properly if rest imply only a cessation from work we cannot say that God rested from his work of Creation on the seventh day more then he has done ever since or Christ from his work of redemption therefore we must take in the consummation of each work as the ground of each rest otherwise all the time after should be of equal account with the last day in respect of Creation and with the first day in respect of Redemption Now the question will be when the work of Redemption was consummate and complete Doubtless not till the top-stone was laid till Christ was made the head of the corner which the q Act. 4.10 11. Apostle assures us was by his resurrection from the dead for if this had not been done the work had been all to do again If Christ had suffered dyed and been swallowed up of death and corruption in the grave and never risen again then had we remained still in our sins and all our preaching of Christ and faith in Christ had been vain 1 Cor. 15.17 It was by our Saviours joyful resurrection therefore that the work of our Redemption was manifestly accomplished and hereupon Christ rested from his work as God did from his and as when God rested from the work of Creation he appointed a Sabbath although he did not rest from works of Providence in like manner Christ hath appointted a Sabbath upon his resting from the work of Redemption by price although he doth not rest from the work of Redemption by power till all his enemies by vanquished and all his elect saved as a * Dr. Cheynels Treatise of the blessed Trinity pag. 403. learned Author speaks And so much for this Argument on Hebr. 4. only some objections Treatise of the must be removed for T.T. takes this Text of Scripture and wofully wrests it to his own and others misguidance in countenance of the Saturday-Sabbath I shall briefly answer his several Arguments as objections against what has been spoken The polluting of Gods seventh-day-Sabbath was wofully Israels sin Obj. 1 T.T. p. 141. for which the Lord destroyed them in the wilderness as 't is plain Ezek. 20.13 And this being compared with the Apostles admonition to these Christians plainly points out the Sabbath which remains to the people of God he sets forth Israels sin and sorrow on this wise although God finished his work from the foundation of the world and thereupon speaks Gen. 2. Yet neither the glory of his wonderful Creation or authority of his institution could engage them to follow his Example but so highly did they provoke him especially in polluting his Sabbaths that he sware in is wrath they should not enter into his rest c. Wherefore the Apostle concludes in applying all to believers exhorting them in the use of that means which Israel neglected to enter into the eternal rest lest any should fall after the example of Israels unbelief or disobedience as the Greek signifies and then he concludes Magisterially Christians believe it this is the summe of the Apostles admonition But I must tell him they had need of a very strong faith that can believe such incongruous stuffe as this is For Although it be granted that Sabbath-breaking were one of I sraels sins in the wilderness Answ 1 yet it will not follow that this sin is here intimated by the Apostle as the cause of their ruine but rather the sin of unbelief For so 't is expresly affirmed ch 3. v. 18.19 To whom sware he that they should not enter into his rest but to them that believed not So we see that they could not enter in because of unbelief So ch 4. v. 2. v. 6. v. 11. And whereas T.T. tells his Reader that the word signifies disobedience I must tell him it is his mistake to render it so in this place for

no congruity in that passage of T.T. where he reasons thus against reason p. 54. Certainly if Adam were a follower of God as a dear child he must needs keep the Sabbath with his Father With his Father how then could he follow him Certainly God went before if Adam followed him as a dear child I cannot conceive how he could possibly keep a Sabbath that God himself had not first blessed and sanctified to that end I may upon better grounds suppose with a late renowned Champion in this controversie that God alone kept the first Sabbath as Christ alone the first Lord's day that he might afford Adam an example Mr. Cawdrey's Sab. rediv. p. 3. cap. 1. as of working six daies by his being exercised six daies in the work of creation so of resting the seventh in it's next weekly return and so successively week after week But it will be said if Adam were bound to keep the first Sabbath we are bound to believe he did keep it Therefore a word or two of that 2. If he were bound I demand quo jure by what Law By the Law written in his heart why then was he bound to keep a Sabbath before there was a Sabbath to keep for the Law was graven in his heart on the sixth day as a branch of that * Eph. 4.24 Col. 3.10 divine image of God concreated with him Whereas the Sabbath to be sure was not instituted till the seventh day if then Besides the Law written in the table of Adam's heart was the same in this Authors judgment which was afterwards written in Tables of Stone that is the fourth Commandement which if we take his and Mr. Brabournes Comment upon it prescribes six daies for labour before a seventh of rest Now this order Adam could not possibly observe for the first week being created but on the sixth day He must therefore look out some other Law and where he will find it I cannot see unless in Gen. 2.3 and he must be very sharp-sighted to find any thing there that looks like a Law binding our first Parents to observe the first Sabbath For let the words be well pondered And God blessed the seventh day and sanctified it Gen. 2.3 Opened becase in it he had rested from all his works which he had created and made Whence we may clearly gather 'T is not said because he should rest but had rested that God's resting on the seventh day was in order of time before his blessing and sanctifying of the day as those words ver 2. On the seventh day God rested from all his works which he had made See Mr. White of Dorchester Gen. 2. imply the making of the works before God's resting so ver 3. He blessed and sanctified the seventh day because in it he had rested must needs intimate that God's resting on the seventh day went before his sanctifying of the day or setting it apart for a Sabbath Not long before I grant As Chap. 1. where Moses relates God's six daies works as finished by him then followeth the blessing upon them So in the 2. Chap. he makes the blessing to follow upon Gods resting as before upon his working but evidently long enough to discharge our first parents by virtue of those words from any obligation to keep the first Sabbath And whereas T.T. argues that the Sabbath was made for man and if Adam were a man the Sabbath was made for him I grant the whole argument onely with this distinction That although it was made for man yet it follows not that it was made for man as soon as man was made Neither has he alledged any one text of Scripture Valeat quantum valere potest of sufficient evidence to support his grand conclusion That the seventh-day-Sabbath was instituted and observed in pure Paradise Which if it b Yet I grant it not should be granted him yet his feeble cause would receive no invincible strength by it For although it would prove a Sabbath and a weekly Sabbath one day in seven to be moral and perpetual which I deny not and herein I could joyn issue with the contrary-minded yet what is this to the perpetuity and immutability of that old seventh day since in the judgment of all Interpreters both antient and modern except Jews onely one day in seven or a seventh part of weekly time is here perpetually established that old seventh day onely temporarily and during the state of the old world So Chrysostome Here saies he from the beginning God has intimated to us this doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Hom. 19. in Gen. 2. instructing us to set apart one day in the circle of every week for spiritual exercises Note by the way he saies not it is expresly determined here that is left for the fourth Commandement but it is intimated and implied here And the like saies Junius But to draw to a conclusion I suppose it is more then probably demonstrative If I may so speak without a Soloecism that the old Sabbath was instituted though in the beginning yet after the Fall in man's corrupt estate when he had put off his publick capacity as the representative of mankind and was looked upon as a single person yea a sinful person and one that stood in need of a Redeemer and so the day must needs be alterable as shall be shortly argued and evinced However if we should suppose the date of the Sabbaths institution to be utterly uncertain as the institution of Sacrifices is I see not but this may argue as to the day mutability stamped upon it It is true the solemne worship of God is unalterable as long as there is a God to be worshipped but the old way of worship by Sacrifices was mutable from the very first original of it Thus I grant the time of worship Rom. 12.1 Chrys in Hebr. Hom. 11. Basil in Isai c. 20. the Sabbath it self being an inseparable adjunct of solemne worship is perpetual but the old day the seventh from the Creation was made mutable in the first institution of it Indeed in some sense we have sacrifices still spiritual sacrifices and we have a Sabbath still yea * Mat. 24.20 a literal Sabbath But old Sabbaths and old Sacrifices being twins though both honorable and serviceable in their generations yet like Hippocrates twins they lived together and died together and let both together in God's name be buried in the grave of Christ so as never to rise again 2 Cor. 5.15 17. But let our Gospel-worship and Gospel-Sabbath take life from our Saviour's Resurrection which brought with it a new Creation a new World making all things new as the Apostle speaks 2. That the old seventh day was made alterable in the first institution will further appear if we consider the Law or command by which it was instituted which is no where to be found but in Gen. 2.3 As for the Law written in Adam's breast it is

too dark to ground an institution upon We must have a Law written in God's book And there is no other that I know of but Gen. 2.3 which if I grant the Adversary to be a command for some do stiffly deny it yet I must be bold to tell him it is but a consequential command For although it be said God blessed the seventh day and sanctified it yet it is not said Let man sanctifie it Here is included God's example but no express command And if the New Testament do not afford us as much warrant for the Lord's day as this amounts to I will yield the Cause But of that hereafter Let the Reader onely take notice by the way how mortally T. T. hath wounded his own cause Pa. 36. by exclaiming so bitterly against Consequences He calls it Philosophie and the deceit of men to establish Ordinances by Consequences Why let me ask him Was the Patriarchal Sabbath for above two thousand years together an Ordinance of God for my part I never doubted of it But he can never make it good without a Consequence he must make a new Bible first for express command there is none onely God's example which without a precept is not alwayes binding And so to use his own words the Lord hath disappointed the devices of the crafty and snared him in his own wisdom he digged a pit for the Lord's day and his Saturdays Sabbath is fallen into it help it out how he can For his life he can find no more in Gen. 2. then an implicit command for that old seventh day And now the next question will be Whether it be a temporary or a perpetual precept If perpetual it must be moral But that it cannot be by his own rule for he has fairly granted That a Moral Law is not meerly good because commanded but therefore commanded because it is good understand it of a Moral natural Law Now I beseech you Sir what natural goodness was there in the seventh day more then in the sixth or fifth Is one day in it self any better then another as to God And as to man if any day had been naturally or morally good above the rest Gen. 1.28 Psal 8.56 in all reason it had been the sixth day on which God made man crowned him with his blessings and gave him dominion over his creatures or the first day in which he made the heavens the Angels and the elements Therefore his threefold mystery to the seventh-days morality is but a threefold miserable mistake to make the best of it 1. That it was written in innocent Adam's heart for which he cites Rom. 2. where there is not a word of any such thing ● 10.11 2. That it was afterwards written in Tables of stone for which he quotes Gal. 3.19 as little to his purpose as the other 3. That it is also written in the fleshly tables of renewed hearts which the experience of almost all renewed hearts in heaven and earth does contradict For to speak in the language of Eliphas Job 5.1 S. Paul Col. 2.16 17. Call now if there be any that will answer thee and to which of the Saints wilt thou turn either Scripture-Saints Cyprian cp ad Fidum 59. Chryso Tom de Res. or Church Saints Ask S. Paul S. Cyprian S. Chrysostom S. Augustine and they will tell you that your antiquated Sabbath was so far from being written in their hearts that they have written against it with their pens August de lit Spir. c. 14. Turn over the works of the eminent Fathers whose books neither you nor I are worthy to bear and their writings are so voluminous that we are not able to bear them Mr. Cawdrey Mr. Palmer Mr. Sheph. Mr. Byfield Mr. White of Dorch and the whole Assembly of Divines Confe of faith Chap. 21. Add to these the most judicious pious and zealous Ministers and Martyrs of Christ who have lived and died within the compass of these sixteen hundred years and most if not all of them will tell you That they never owned your Saturday-Sabbath they lived without it dyed without it and are I doubt not gone to their everlasting rest in heaven without it Besides how many faithful witnesses of late years has the Lord raised up to bear testimony against it of whom I suppose the greatest part are yet alive though some are fallen asleep In a word God has promised to write his laws in the hearts of all his people Jer. 31.33 Hebr. 8.10 Char. 16. But not one of ten thousand has the Saturday-Sabbath written in his heart therefore it is now none of Gods laws how many precious gracious and pious Christians are yet upon earth men and women redeemed from the earth and crucified to the world of whom the world is not worthy who look upon your Sabbath as a cypher can freely labour and travel upon it buy and sell upon it and that after accurate inquiries about it and to this day their consciences never reproched them their hearts never smote them for it what will you say all these are Hypocrites unrenewed unsanctified ones This were to condemn the generation of Gods Children and Canonize your self with your few misled associates for the only Saints in Christendome which I would hope you dare not do though I know you dare as much as another Well the adversary is brought to this Dilemma Either God has no people in the world but such as are of his perswasion or his moral and immutable Laws are not written in their hearts or the Saturday-Sabbath is none of those Lawes The last is the likeliest in the judgment of any indifferent Reader let his cause be tryed where he pleases either at Natures tribunal or the throne of Grace in the hearts of believers and he will be cast at both Nature is both blind and dumb in the business and if he plead the law of Grace which is rectifyed and refined nature the whole Christian world will give in evidence against him A Sabbath a day of holy rest indeed it will own and one day of seven in proportion but the particularity of the day the seventh from the Creation it utterly disclaims And where he will find advocates for it but either among the unbelieving Jews or a few misbelieving Christians Judaizing I know not Therefore surely it is no ingredient of Gods moral and immutable Lawes The conclusion then is that it was but a temporary precept by which it was established which some call ceremonial others had rather term it positive but none perpetual unless such as are more apt to say anything then able to prove it when then have said it We deny not the fourth Commandement to be a perpetual precept but we are now speaking of Gen. 2. which at most is but a positive Law and positive precepts are alterable at the law-givers pleasure yea though they were given in Paradise as the precept concerning the forbidden fruit though it

inhabitants of the earth to b Isai 26.9 10. learn righteousness and it is doubtless our duty with humble reverence and holy awfulness of the divine Majesty soberly to observe and improve them inadvertency of Gods judiciary proceedings is a c Psal 28.5 and 10.4 5. Isai 5.12 sin frequently condemned in Scripture and severely threatned Reader if neither Scripture-Arguments nor exemplary judgments will reclaim thee from violation of the Lords day proceed on in thy prophaneness still it may be the Lord will make thee the next example to teach others what thou wilt not learn thy self Something might also be added from Christian experience 't is observable that when the Spirit comes effectually to convince of sin commonly one of the first sins which the eye of inlightned Conscience fixes upon is the neglect of the Lords day and conviction ending in conversion one of the first duties which the soul comes seriously to close withal is the strict observing of the Lords day grace works much this way and does exceedingly dispose the heart to this duty for which I dare appeal to the Consciences of many thousand living Witnesses Add to this the spiritual profit and sensible growth of grace with the sweet comfort and final peace experienced this way Tell me where does true Religion thrive better and the power of godliness flourish and prosper more than in Families Cities Countries and Kingdoms where the Lords day is duly observed on the contrary where does superstition irreligion Atheism and profaneness abound more than where this day is neglected and vilified 't is a serious Observation of a learned * Dr. Hakewils discourse of the Institution dignity and end of the Lords day Author concerning the ingress and progress of Popery in former times Namely That after-ages much degenerating from the simplicity of the Primitive times so infinitely multiplied and magnified their holy-days beyond all measure and reason that the Lords day began to be slighted and accounted with many a common Holy-day perchance inferiour to some of their Saints days which no doubt was a special occasion of that thick cloud of Superstition which afterwards overshadowed the face of the Church and in appearance the reducing of this day to its original honour would prove the readiest means to restore the Church again to her original lustre and beauty even in those places where that cloud is not yet dispelled c. But this by the way Secondly In order to the sanctifying of the Lords day we must cease not only from doing our own works but from speaking our own words Good reason for it is none of our own day therefore let none say Our tongue is our own on this day Christian if thou canst not speak religiously on the Lords day learn to speak sparingly rather be silent then sinful in thy speeches Valerius Maximus reporteth of Zenocrates that being in company with some who used ill language he was very mute and being asked the reason he replyed It hath often repented me that I have spoken never that I have held my peace Thus much the Scripture teaches us That in the multitude of words there wanteth not sin therefore d Prov. 17.27 28. he that spareth his words is wise Indeed if a man speak of heavenly things on the Lords holy day he may with Paul continue his discourse till mid-night and never speak too much but of earthly things we cannot speak too little Oh that our hearts and lips were more heavenly on the Lords day that there might be more sprinklings of grace and heaven in all our Sabbath-day discourses how much were it to be wished that on this day Christians would speak less of what they saw more of what they heard in the publike assemblies Alas should the Lord put that Question to many Christians now which once he did on this day to the two Disciples going to Emmaus What manner of communication is this that ye have one with another how would it put some thousands to the blush who have nothing but earth or froth in their mouths Thirdly we must also lay a charge upon our hearts not to think our own thoughts on the Lords day Rom. 7.14 For the Law of God is spiritual and bindeth the heart from thinking as well as the tongue from speaking or the hand from working Besides what vile hypocrisie is it to lay a restraint upon our words and actions when in the mean time we give scope and liberty to our thoughts to wander after a thousand vanities this is just like painted Sepulchres fair without but full of rottenness and dead mens bones within Further our own vain and worldly thoughts are great distractions and obstructions to the duties of the day Exod. 8.24 like that plague of flies in Egypt which was so vexatious that they could neither work nor eat nor drink and 10.12 but the Flies molested them Such a plague is a worldly heart on the Lords day a man can neither pray nor hear nor meditate but earthly thoughts pester and disturb him yea like that plague of Locusts that devoured all earthly thoughts eat up all the pleasant fruit of Sabbaths and Sermons Luke 8.14 yea like thorns they choak the very seed of the Word and render it unprofitable How highly does it concern us therefore on the Lords day especially to look to our hearts Now if ever Solomons counsel is seasonable * Prov. 4.23 Keep thy heart with all diligence Or Cum omni custodiâ with all keeping as some read it set guards and double guards upon it for as Bernard truly speaks Corde nihil fugacius Nothing is more flitting then the heart of man 't is a wandring Dinah we had need watch it warily and check it speedily when it begins to hanker-after the world In a word to cure evill and earthly thoughts on the Lords day we should do well to awe our hearts with the apprehension of Gods all-seeing eye 'T is observable that our Lord appeared to his servant John upon his own day in a heart-searching-similitude His eyes were as a flame of fire Rev. 1.14 not only burning in jealousie against sin and sinners but bright and shining as the searcher of hearts and tryer of reins by which title he then also stiled himself Rev. 2.23 Consider Christian that on the Lords day especially thy heart lies under the view of that fiery flaming eye of Christ therefore let thy thoughts be none but such as that pure and piercing eye will approve and if Christ as the searcher of hearts be not awful to thee yet me thinks Christ as the judge of secrets should O let the terror of that last day work upon our hearts every Lords day the seat of the Judge is fitly resembled by a cloud not a throne of silver or gold but a cloud Rev. 14.14 Now as we know the clouds are storehouses of refreshing showres so also of storms and tempests and thus doubtless that