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-counting-day a recounting-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-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
so the second third fourth c. This is a meer mistake Answ For we deny that the first darkness Gen. 1. was the evening or night of the first day that darkness upon the face of the deep for ought appears to the contrary lasted not longer than a moment the night of the first day was that which followed the light after God had separated the light which he called day from the darkness which he called night to object the order of the words is vain Moses himself takes off that Objection by inverting that order in the following words for v. 4. he puts light before darkness and day before night The Ceremonial Sabbaths because honoured as Sabbaths were to begin at even as 't is said Obj. 2 Levit. 23.32 From even to even shall ye celebrate your Sabbath This law concerned only the day of atonement Answ which was an extraordinary Sabbath for rest and strictness being their yearly Fast wherein they were to afflict themselves by abstinence from i Joel 1.13 and 2.16 sleep as well as food and this is so far from proving that their weekly Sabbath began at even that to me it is a good Argument to prove the contrary for it looks like a particular exception from a general rule and to specifie the beginning of this extraordinary Sabbath at Even had been needless if their ordinary Sabbaths had begun at the same time Nehemiah caused Jerusalems gates to be shut before the Sabbath even while the declining Sun cast some obscurity on the city gates Obj. 3 Neh. 13. â—9 This was to prevent the profanation of the Sabbath the next day Answ and it were to be wished all Christian Magistrates would have the like care of the Lords day Besides 't is said he caused the gates to be shut when they began to be dark and yet saies the Text this was before the Sabbath which seems rather to intimate that in Nebemiahs time the Sabbath did not begin in the evening otherwise as Mr. C. notes he had done it not before but in the Sabbath The precious women having attended our Saviour to his Sepulchre returned and prepared spices and ointments Obj. 4 and rested the Sabbath according to the Commandment This as we said before was after the sun-set evening besides the holy Women did not forbear to anoint the body of Christ that evening because of the weekly Sabbath Answ but possibly because of the Jews Passeover-Sabbath John 19.31 or rather the Jews preparation to it of which we read John 19.42 We are sure Mark 16.2 they came not to anoint him till the morning of the Resurrection-day and it may be they stayed so long in conscience of the Sabbath which was not ended till the morning after mid-night therefore 't is most likely our Lord had taught them that the Sabbath begins and ends in the morning if it had ended at Sun-set we may rationally think they had visited the Sepulchre before they slept that night and not have put it off till the next morning As for those multiplied Scriptures that call for evening-sacrifices Psal 92 1. Isai 30.29 they make as much for us as for him if not more Since as we count the after-evening from sun-set till mid-night a part of the Sabbath and spend it our waking houres at least in sabbath-Sabbath-duties repetition meditation prayer and praise so we hold a preparation necessary the evening before Of which in the next Position POSITION VII The Lords Day must be kept holy to the Lord. THe very appellation of it together with the Observation of the Apostles and Primitive Christians is sufficient proof of this 'T is a pious and ponderous speech of a late worthy Writer Dr. Cheynels Treatise of the Blessed Trinity p. 402. The approved practise of the primitive Christians declares the doctrine of the Apostles and the doctrine of the Apostles shews what was the command of Christ the Lord of the Sabbath concerning the sanctification of the first day of the week which is therefore called the Lords day and the Christian Sabbath If it be the Lords day as we have proved then let it be consecrated to the Lord as holy and honourable Isai 58.13 even to that Lord whose name it bears to him I say who hath on his vesture and on his thigh a name written Rev. 19.16 King of kings and Lord of Lords even the Lord of glory a Lord as far above the greatest lords on earth as they are above their meanest Subjects 'T is the Lords day and therefore the Lords due let us render to Christ the things that are Christs Why did the Lord make this day but that all his faithful subjects and servants should keep it and keep it holy to him that made it O let the law of the living God over-awe our Consciences which is still in force for a day of weekly worship at his appointment and such we have proved the Lords day to be More Arguments might be produced But those already urged are sufficient to secure this truth from the dread of that downfall threatned by the Adversary The Devil and his agents may puff at the Christian Sabbath but confident I am they shall as soon blow out the Sun with a pair of bellows as totally extinguish this Ordinance of Christ the chief ground of my confidence is the Word of God upon which it is founded and next to that the writings of the antients so many in several Countries and several ages bearing witness as one man to this Christian cause with whom although I would be loth to err in any thing yet do I the less mistrust my self to err while I keep them company and do with more confidence look an adversary in the face when my quiver is full of their Testimonies as a late Author speaks on another occasion To draw to a Conclusion from Doctrinal Positions about the Christian Sabbath we shall descend to some practical Directions I cannot stand to speak fully and largely to the duties of the day neither need I other Treatises have done it already as Mr. Sprints Mr. Shepheards Dr. Gouges but especially Mr. Philip Goodwins only for the help of those that want those excellent helps I shall hint a few things and commit all to the blessing of him whose day and honour I have argued and contended for Briefly the practice of the Christian-Sabbath stands chiefly in two things viz. In preparation to it and sanctification of it 1. There must be solemn and serious preparation the evening before to get our hearts into a Sabbath frame this the Lord calls for in the very front of the Commandement Remember the Sabbath-day to keep it holy remember it before it comes that you may keep it holy when it comes this word Remember should be as a bell to toll us in from our Shops and Farms to our Chambers and Closets there to commune with our own hearts to cast up our spiritual accounts to call over our
day of the Lord will be as a day of refreshing to some so a stormy day of tempests and terrors to others and a great part of the tempest of that day will fall upon the thoughts and hearts of men for * Eccles 12. ult God will bring every secret thing into judgement we must be accountable not only for idle words but vain thoughts And thus much of the first thing we must keep the Sabbath as a day of rest but we must not rest in this rest we must not make it a Sabbath of idleness but a Sabbath of holiness we must not so much cease from working as change our work servile work for soul work worldly imployments for spiritual exercises That is the next thing 2. To our holy rest we must join holy work and this is either publike or private something indeed must be done in private before the publike our closet-devotions and Family duties common to other dayes must not he omitted this day but rather augmented their Sacrifices under the Law were * Numb 28.9 doubled upon the sabbath-Sabbath-day and observe it Exod. 3.7 their first service was the burning of Incense before the Lord. Matth. 28.1 Mark 16.2 John 20.1 Now prayer is our Incense let this be our morning exercise in private Seek the Lord O my soul seek him early do as Mary Magdalen did she was early up to seek him whom her soul loved she was last at the Cross and first at the Sepulchre in the dawning while it was yet dark very early in the morning say the Evangelists Oh that our love to Christ could keep pace with hers Shall we love the world better than Christ if we have a journey to go about worldly concernments we can set out betimes oh that we were as wise for our souls as we are for our bodies let not sleep that devourer of time beguile us of our golden hours in the morning in which we are freshest and fittest for converse with God let the sluggard that sleeps with the Sun-beams in his face remember that saying of Austin If the Sun could speak how roundly might it salute thee with this reproof I laboured more then thou yesterday and yet I am risen before thee to day But this is too low an Argument behold the Sun of righteousness is risen and he rose early this day therefore let us not sleep as do others but say and sing with the Church f Isai 26. â— With my soul have I desired thee in the night yea with my spirit within me will I seek thee early Having performed our morning exercises in private how cheerfully should we repair to the publike Assemblies and draw nigh to God in publike Ordinances on this acceptable day this season of grace when Christ sits in State as one speaks scattering treasures of grace amongst hungry and thirsty Saints that are poor in Spirit and wait for spiritual alms at the Throne of grace g Psal 84.1 2. How amiable are thy Tabernacles O Lord of Hosts My soul longeth yea even fainteth for the courts of the Lord My heart and my flesh cryeth out for the living God And again h Psal 122.1 I was glad when they said unto me let us go into the house of the Lord. For the i Psal 87.2 Lord loveth the gates of Zion more then all the dwellings of Jacob and most sweetly the Prophet Isaiah speaking of Gospel-times k Isai 2 1 2. Many people shall go and say Come and let us go up to the mountain of the Lord to the house of the God of Jacob and he will teach us of his ways and we will walk in his paths A most lively prediction of our Christian solemn Assemblies the select season of which is signified by t he practice of the Apostles and Primitive Saints to be the first day of the week on this day they met to break bread and Paul preached to them Acts 20.7 on this day they were all together with one accord in prayer Acts 2.1 with chap. 1.2 4. and at these meetings the Scriptures were read by the Apostles command Tertul. Apol. cap. 39. Col. 4.16 1 Thes 5.27 to which may be added singing of Psalms usual at their solemn Assemblies 1 Cor. 14. an Ordinance by which God is much glorified and the souls of his people sweetly cheered and refreshed what greater act of honour can we do to the great God here on earth then publikely to praise him in the great Congregation especially on the Lords day Psal 111.1 when all the Churches of Christ in the world joyn consort with us in this melodious duty Hebr. 10.25 Let us not therefore forsake the assembling of our selves together as the manner of some is while we enjoy publike Liberties and Ordinances let us improve them we know not how soon the songs of the Temple may be turned into howlings and Ichabod may be written upon all our Church-doors the glory is departed from Israel Lam. 1.4 16. the ways of Sion de mourn because none come to her solemn assemblies The Lord forbid that ever we should live to see that woful day wherein we shall desire to see one of the dayes of the Son of man but shall not see it Let not our neglect of the Lords day provoke the Lord to deprive us of it let us conscienciously wait upon God in Sabbath-Assemblies and publick Ordinances lest we be forced for contempt of the publike to seek our bread in secret wandring up and down in caves and dens of the earth destitute afflicted tormented as we read of some better than our selves Heb. 11.38 39. Lastly The publike solemnities of the day being ended what remains but that we return again to our private exercises searching the Scriptures concerning the truths taught in publike as the * Acts 17.11 noble Bereans did to which we may joyn Repetition and Conference to whet the Word upon one anothers hearts let not our souls be weary of Sabbath-work only take heed as of resting in the rest so also in the work of the day for what one truly speaks of duties and actings of grace they are good duties and good graces but bad Christs the like may I say of Sabbaths never so well kept they are good Sabbaths but bad Saviours let our rest and confidence be only in Christ and to such as take him for their rest his work is but recreation and so indeed we should esteem it in a spiritual sense not looking upon it as a sowr task or a rigid exaction but calling the Sabbath a delight we should keep it accordingly even the whole day with the whole man as a day of delights to the Lord being transported beyond flesh and the world and having our conversation in heaven as much as is possible for creatures cloathed with flesh To come to a closure There is a double duty to be performed in private on the Lords day which I seriously advise Christians to make Conscience of namely the spiritual duty of
28.4 Abraham the father of the faithful then to David and others in after-ages till at last it was fully accomplished by the most glorious resurrection of Christ from the dead whereby he trode on the Serpents head and all to-bruised it This consideration will out deep in the adversaries cause and to set the better edge upon it let it be further considered 7. And lastly the Holy Ghost has fully assured us that Christ in the promise was of the same antiquity with the confessed ground of the seventh dayes Sabbath c Heb. 3.3 4. The Apostle confesses that one ground or occasion of singling out that precise seventh day was Gods ending his work evidenced by his entring upon his rest And when this was done the same Apostle in the same place informs us the works sayes he were finished from the foundation of the world Now hear another Apostle guided by the same Spirit speaking of Christ in the same terms not differing in a tittle d Revel 13.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observe the difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one signifies from the other before Joh. 17.24 Eph. 1.4 Thus he styles him the Lamb slain from the foundation of the world he does not say the Lomb slain before the foundation of the world as if it intended Christ in the eternal purpose of God but from the foundation of the world which clearly speaks Christ in the promise of Godfrom the beginning Now by the foot-steps of these two Texts compared how visibly may we trace the Antiquity of Christ in the promise and find a Saviour promised before a Sabbath instituted The seventh day-Sabbath was instituted upon Gods finishing of his works now as the works were finished from the foundation of the world so Christ was slain from the foundation of the world slain I say in respect of his Fathers promise and his own personal beginning to undertake that work which he was to perform in a way of suffering and dying so that when the Father ended his work of Creation the Son entred upon his work of redemption and thereby added a further perfection to the first work Whereupon God rested the seventh day and blessed it That is appointed it for a day of spiritual blessings upon the account of Christ the promised and blessed seed All which particulars premised it will be a truth of unquestionable evidence that the institution of the old seventh day was founded and bottomed upon Christ in the promise And now a dim eye may easily discern mutability lying at the very foundation of the day and thus it may be demonstrated A day founded upon Christ in the promise must necessarily be changed when the promise shall be fully accomplished Argum. But the old seventh day was founded upon Christ in the promise as appears by the premises Therefore c. The proposition needs no confirmation or if it does take it thus If the greatest duty founded upon Christ in the promise was to vary and change with the promise how much more the day For instance the great duty of believing in the Lord Jesus It cannot be denyed but one and the same Christ was the object of saving faith in all ages before the law under the law and under the Gospel Heb. 13.8 Rev. 1.8 Christ Jesus the same yesterday to day and for ever being he which was and which is and which is to come And so the faith of Gods elect which was and is and is to come looks to the same object But yet according to the different state of the object the eye of faith has had a different and various aspect Old Testament-believers who went before looked to him that should come after we that come after in the New Testament look to him that is gone before As long as Christ was in the promise they believed in the Messiah to come now the promise is fulfilled we believe and know that the Son of God is come And though still we look for his second coming to judge the world 1 Joh. 5.20 yet his first coming to save the world by his blessed Incarnation his bitter Passion and glorious resurrection we no longer expect as to come but look upon as already come and gone Well then you see how this great duty of believing circumstantially varies and changes with the promise and why because it was founded upon Christ in the promise And verily if the old Sabbath had the same foundation as we have proved then it must admit of the same variation As long as Christ continued in the promise the seventh day from the Creation was the Sabbath day but now the promise is accomplished the * Note that well day must be altered for the first foundation upon which it stood is removed And as we cannot now call that true faith which looks upon the Messiah as yet to come in the sense above mentioned so neither can we count that the true Sabbath which leans upon the promise of a Messiah to come Look to it if you keep the old seventh day you must keep Christ still in the old promise and together with the Jews Sabbath profess the Jews faith the twelfth Article of whose cursed Creed is this I believe with perfect faith that the Messiah is yet to come Buxtorf Synag c. 1. p. 4. And thus deluded creatures may see what they have gotten by siding with forlorn infidels against the principles and practises of the Christian world But I must here resolve a scruple or two and then I shall put a period to this first part You will say if the old seventh day were founded upon Christ in the promise Scrup. 1. then it must have been changed as soon as Christ was manifested in the flesh It followes not Resol 1. for the promise was not fully accomplished when Christ was manifested in the flesh but when he was justified in the spirit by his resurrection from the dead then indeed it was completely fulfilled as Paul and Barnabas do plainly testifie to the Jews at Antioch Act. 13.32 33. Acts 13. The promise which was made unto our fathers God hath fulfilled the same unto us their Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adimpleoit Arius Mont. in that he hath raised up Jesus again So that the day of Christs resurrection was infallibly the day of the old Sabbaths expiration for then the promise upon which it was founded was fully accomplished of which more hereafter But will not this argument overthrow the duty as well as the day the Sabbath it self as the old seventh day Scrup. 2 Not in the least Resol for a Sabbath or day of rest in general is moral-natural and so perpetual but the fixing of it on that precise seventh day was meerly positive if not ceremonial Therefore the particular day may be and is cashiered and yet the duty Sabbath or holy rest still retained as the duty of solemn fasting is still
in force although the particular day in which the Jewes were appointed to fast is abolished viz. f Levit. 16.29 ch 23.27 29. See Dr Downam Christian Sanc. p. 8 9. the tenth day of the seventh moneth And why may not the duty of solemn resting as well as the duty of fasting stand in the fall of the day That which was circumstantial and shadowy is done away but that which was substantial and moral still remaineth And thus we have by Scripture-light found the old Sabbath as to the day alterable and changeable in the first institution of it and have added something by way of overplus for the actual change of the day I shall now conclude this first position with the accommodation of an Historical passage recorded by Ammianus Marcellinus concerning Julian the Apostate Ammian Marâ—â—l Hist lib. 23. it is to this purpose That he the said Julian out of enmity to the Christians projected the rearing up of the Jewish ceremonies that he might supplant the new religion by the old and to that intent he encouraged them to rebuild their Temple at Jerusalem and sent one Alypius into those parts furnished with treasure to forward the work Hocque modo elemento destinatius repellente cessavit inceptum but no sooner had the work-men attempted to lay the foundation then certain balls of fire bursting out from beneath dissolved their work and made them desist from their enterprise I shall personate none in the application of this only this I shall say in general that as the Jews Temple was destroyed on their g Dion fol. 748. Sabbath day so their Sabbath yea their whole Civil and Church-State was dissolved together with their Temple And this grounded confidence I have that whoever shall reare up that antiquated seventh day with a design to supplant the new Sabbath by the old he shall meet with such Sanctuary-fire such Scripture-light and evidence breaking out from under the foundation of the old day as shall either burn his fingers or which is all the hurt I wish him enlighten his conscience that he shall see his error and confesse as h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys quod Christus fit Deus he said of the Temple that no power or policy of man is able to raise what Christ hath razed POSITION II. That the old Sabbath as to the day was further manifested to be alterable in the second edition of the Sabbath I Am not ignorant that as the Sabbaths First Institution is much disputed so the Second Edition as to time and place may be much controverted also But taking it for granted as I do that the first institution lay neer the worlds foundation then the second Edition of it will be found in the wilderness of Sin at the falling of Mannah or upon mount Sinai at the giving of the Law Nehem. 9.13 And here we meet with a double argument to make it further evident that the old seventh day was alterable or liable to change 1. First Because it was never propounded as the substance of any moral Law 2. Secondly It seems to be pointed at as a sign under the ceremonial Law 1. First That the old seventh day from the Creation was never propounded as the substance of any moral law that is so as the day could not be changed but there must also of necessity be a change of the Law in the substantials of it For the clearing of which let it be premised that whereas the fourth Commandment is the only precept in the Decalogue which concerns the Sabbath First I do most freely grant that the fourth Commandment is a moral and perpetual precept yet not moral natural unless it be in the first clause concerning a day of rest in general but rather moral positive and in the substance of it perpetual I say in the substance of it because it is the judgment of some learned and godly that the whole Decalogue as well as the fourth Commandment was in some circumstances peculiar to the Jewes by reason of the time place and people to whom it was delivered But the substance of it is common to all like as almost all Scripture is for substance common and for circumstance proper and peculiar because much of it was written occasionally as Mr. Abbot observes Now that which is circumstantiall and occasional in a moral Law may be mutable and yet the substance of the Law be perpetual as the preface prefixed to the first Commandment and the promise annexed to the fifth being both circumstantially peculiar to the Jews were in that respect mutable yet the Commandments themselves remain immutable and belong to us as well as to them So in this fourth Commandment that which indirectly and occasionally respected the Jews might admit of a circumstantial alteration and yet the Commandment it self in all the substantials of it be as much in force to us as ever it was to them that is for such a numeral day though not the same individual day for one day in seven though not the old seventh which might be and for ought I can see to the contrary is changed upon a double account in respect of the promise upon which it was instituted as a ceremonial at least a temporary ordinance and in respect of the precept by which it was observed as an occasional circumstance In the substance of it And therefore we need not as some do make the Commandment partly moral and partly ceremonial but grant it wholly moral and hold the day mutable as indirectly and occasionally pointed at as the Land of Canaan was in the fifth commandment And thus the change of the day is no prejudice at all to the morality of the Commandment as not being of the substance of it Indeed to have altered the number from one day of seven to one day of ten or from one of seven to two of seven ordinarily had been to wound the precept in the substantials of it and in plain terms to blot out one of Gods ten Commandments not so to alter the day from one seventh to another seventh which was but a circumstantial variation To those that affirm the fourth Commandment to be temporary in reference to the proportion of one day in seven because in that point we grant it positive I have only this to say that we judg it not to be meerly positive but moral positive and so perpetual as the event hath proved it For although the particular day were changed by the refurrection of Christ yet the proportion of one day in seven has been still preserved inviolable by the practise of the Apostles and Churches ever since And as one well observes no other solid reason can be rendred why the Apostles and primitive Churches should weekly celebrate the day of Christs resurrection if it had not been in reference to the fourth Commandment had not their consciences been under the binding power of this precept why might they not have done by
the fourth Commandment which as the above mentioned Author at whose torch I have lighted my candle observes is a thing worthy of special note any may afford a satisfying reason why there is no expresse institution of the first day of the week in the new Testament viz. Because the vertue of the fourth Commandment doth of it self fall upon that day the former being void being the only day capable of keeping up Gods proportion perpetually determined in the Commandment yet I confess as formerly that the Commandment does not directly institute the day but falls upon the observation of it and supposes the institution neither do I urge it directly for the designation of the day for the first day of the week is not expresly mentioned in the fourth Commandment no more is the last day of the week neither but a seventh day is which although as I said before it could not be restrained to one day more then another yet my meaning was and is that it could not be so tyed to the last of seven as not to be applyed to the first of seven if God so pleased Briefly this argument concludes rather for the observation than the designation of the first day day of the week as the only day upon which in the vacancy of the old Sabbath God has set his mind in the Law And good reason For 2. This is the day upon which above all other dayes Christ has set his mark his special signall characteristical mark in the Gospel to mark it out for a day of weekly solemn worship under the new Testament A seven-fold mark he has set upon it which the malice of men and divels shall never be able to obliterate As 1. His glorious Resurrection upon this day 2dly His several veral Apparitions 3dly His gracious actions and speeches at those apparitions 4th The Mission of his Holy Spirit on this day 5th The inscription of his own blessed name upon it 6th His Apostles and Apostolical Churches observation of it 7th Their prescription about it Of which I shall treat in order as they lie answering all objections that oppose themselves against this conquering truth of Christ 1. What a mark of honour yea what a crown of glory is it to this day that it had the favour above all the dayes of the week to be Christs resurrection-day The Sun in the firmament arises and shines upon other dayes as well as this but the Sun of righteousness never arose upon any day but this and if we will beleeve the Holy Ghost the institution of the day had its foundation here Psalm 118.22 23 24. For the discovery whereof I shall once more desire the Reader to turn to that Text Psam 118. The stone which the builders refused is become the head-stone of the corner So 1 Pet. 2.7 this is the Lords doing and it is marvellous in our eyes This is the day which the Lord hath made c. The Apostle Peter expounds this Text and applies it to Christ Acts 4.11 where speak to Caiaphas and the rest of the Councill who went for builders he boldly tells them This is the stone which ye builders refused which is become the head of the corner he speaks it of Christ and of Christs resurrection for v. 10. he had spoken of their refusing him in his Crucifixion and Gods exalting him in his resurrection Whom ye crucified and whom God raised from the dead Thereby making him both a corner-stone and head of the corner Head of all principality and power Coloss 2.10 head or Lord of the living and the dead yeas head of Heaven and earth having all power in Heaven and earth then given to him Matth. 28.18 Thus of Davids prophetical prediction Next let us consider his application of it 1. In respect of the deed done 2. In respect of the day on which it was done 3. In respect of the duty of that day 1. The deed or work done the raising of Christ from the dead he magnifies as the Lords own act his marvelous stupendious act This is the Lords doing and it is marvellous in our eyes v. 23. No wonder for indeed this was the greatest wonder the ever was wrought in the world concerning which we may say as Moses in another case Ask now of the dayes that are past which were before thee Deut. 4.32 since God created man upon the earth and ask from the one side of Heaven to the other whet her there hath been any such things as this great thing is or hath been heard like it That one by his own power should raise himself from the dead no history no chronicle can paralel it So wonderful was our Saviours resurrection that it challenges wonder even from his enemies behold ye despisers and wonder Acts 13.41 Sayes the Apostle wonder at what Why at Gods raising Christ from the dead of which he had treated before verse 36 37. 2. The Psalmist applies it further to the day on which this work of wonder was wrought This is the day which the Lord hath made and mark the connection the day depends upon the deed or work done Factum domini as one sayes facit diem domini The Lords deed makes it the Lords day Here the institution of the day is undeniably founded upon the resurrection of Christ upon this account 't is stiled the day which the Lord hath made because the stone cast aside of the builders Christ crucifyed was made the head of the corner that is raised from the dead as St. Peter expounds and as Christs resurrection was the Lords own doing so the Psalmist foresaw that the resurrection-day would be a day of the Lords own making If it be objected So is every day I answer but not every day alike For look as it was in the works of Creation all were Gods works all of his making but man the master-piece more especially of whom it may be said with an accent this is the creature which God had made so here all the dayes in the week are of Gods making but this in the Text above all the Holy Ghost sets an Emphasis upon it This is the day which the Lord hath made Made 1 How made not by was of Creation so 't was made before Gen. 1. But by way of institution The day which the Lord hath made What has he made it A working-day so it was before if therefore he has made it any thing it must be a holy solemn day a day more solemn and sacred then all the dayes that God ever made before And so the word signifies not only to makes but to magnify 't is equivalent to sanctifie 3. The Psalmist proceeds to the prophetical delineation of the duties of this day Let us be glad and rejoyce therein Yea he brings in the Church shouting and singing Hosanna's to Christ on this day v. 26. a Math. 21.9 Blessed is he that cometh to us in the Name of the Lord As when the b
Zech. 4.7 Temple was finished the head-stone was brought forth with shouting crying grace grace thereunto So here when the work of our redemption should be finished and Christ exalted as head and corner-stone of his Church by his triumphant Resurrection the Holy Ghost intimates the solemn gratulation and publick praise that the Church should offer on that day So we are to understand the next words were as c Isal 56.7 Mal. 1.11 usually New Testament-worship is set forth in an old Testament-dress v. 27. God is the Lord which hath she wed us light light indeed when the Sun of righteousness arises he has made it a day of light and gladness to poor self-condemned sinners therefore bind ye the sacrifice with cords to the horns of the altar That is offer to the Lord the sacrifice of publick praise and thanksgiving verse 29. Oh give thanks unto the Lord for he is good his mercy endureth for ever So that t is evident a day of solemn worship is here intended and Christs resurrection day is principally pointed at as a day which the Lord would institute and a day which the Church should celebrate Saying This is the day which the Lord hath made let us be gland and rejoyce therein What a plain Scripture-proof is this of Divine authority of the Lords day So plain that the adversary is forced to grant it page 61. It must needs be meant of Christs resurrection-day saies he and when he wrote his first book he excited Christians to the weekly celebration of it Whereas in a late railing pamphlet since he seekes to smother the light and evidence of this Text by a silly evasion that the Psalmist speaks not of every first day of the week but Easter-day as may be conjectured But I shall easily shake off this slight exception Away with conjectures let us search the Scriptures what day does the Holy Ghost in Scripture call Christs resurrection-day Ask Matthew Mark Luke and John they 'l tell you Math. 28.1 Mark 6.2 Luke 24.1 John 20.1 19. t is the first day of the week the day of the year is never mentioned nor the day of the month on which Christ arose but the day of the week only to teach us doubtless that Christs resurrection-day must be no yearly or monthly but a weekly solemnity Good reason that the work of Redemption should have as frequent a commemoration as the work of Creation had Now ponder this good Reader and the Lord print it upon thy heart the day of the Saviours Resurrection prophetically extolled in the old Testament as the day which the Lord hath made is historically noted down in the New Testament as the first day of the week and now we shall draw an argument which I hope will be an arrow of conviction to the contrary-minded the rather because it comes out of Gods own quiver thus the day of Christs resurrection is the day which he Lord hath made for duties of solemn worship but the first day of the week is the day of Christs Resurrection therefore the first day of the week is the day which the Lord hath made for duties of solemn worship The proposition is warranted by the Testimony of the Psalmist the assumption is confirmed by the harmony of all the four Evangelists the conclusion therefore will stand as long as the world stands namely that the first day of the week is a day of divine institution mark'd out by the finger of God the spirit of Christ for a day of solemn weekly worship under the Gospel For as I hinted before the testimony of Jesus is the spirit of prophecy * Acts 1.16 2 Tim. 3.16 1 Pet. 1.11 and ch 3.19 Rom. 15.4 It was by the spirit of our great Prophet that all the Prophets of old did speak Like stars they all borrowed their light from this Sun they were irradiated and inspired by Christ and when a holy Prophet foretels such a thing shall be we may as confidently build upon it as if Christ himself had said I will have it so For indeed it is the voice of Christ that speaks in the old Testament as well as in the new And possibly this may be one reason why the Lord Christ has spoken so little in the Gospel concerning some new Testament-ordinances as the Lords day for one namely because the Prophets had spoken so much before and Christ would not take off his people from the study of the old Testament upon which the authority of the new does so much depend Me thinks as to the controversie of the Christian Sabbath this should abundantly satisfie any sober Christian that the day of Christs resurrection was prophesied of by David and others as a day which the Lord would make and institute and accordingly practised by the inspired Apostles upon the first day of the week and this practice perpetuated by the Church of Christ the Catholick Church in all ages since for above sixteen hundred years What can be objected with any colour of reason against so clear a truth Christ hath not left one syllable for the institution or celebration of this day T.T. p. 120. Answ Not one syllable Why did he not grant before that Psalm 118. compared with Acts 4. Must needs be meant of the resurrection-day and does not the spirit speak expresly Mr. Perkins in his cases of conscience argues for the Christian Sabbath from this text Cyprian Austin and Ambrose and all the ancients who have ever cited or saluted this place Psalm 118. do expound it and understand it of the Lords day See Mr. L. strange This is the day which the Lord hath made Is it a day of the Lords making and will he make nothing of that What else can be made of it but a prediction of a Divine institution which is equivalent to a precept especially when expounded by Apostolical practice as this has been Let it be seriously considered in what other sense can a day made long before in respect of Creation be stiled the day which the Lord hath made than in respect to a divine institution An institution then it is and the occasion of it Christs resurrection which was the concluding act of our Redemption and what an impression of glory does this stamp upon the day above all the dayes that God ever made the seventh day and all As some * years are crowned with Gods goodness above others so dayes also The work crownes the day as I have often said and the greater the work the greater the day now that work in which God is most glorified in all his attributes must needs be the greatest work such is the work of Redemption Quasi hactenus nullus fuerit in orbe dies Mollerus in Loc. therefore the day set apart in commemoration of it must wear away the crown from all other dayes Such is Christs resurrection-day therefore Emphatically stiled The day which the Lord hath made as if there had never been
1 since that was the * Exod. 12.11 Luke 22.20 Lords Supper in the old Testament as much as the seventh day was the Lords Sabbath Christ never declared the seventh day to be the Lords day Ans 2 although he declared himself to be Lord of the Sabbath-day My meaning is that he never owned the seventh day as the Author and institutor of it in a strict Evangelical sense neither could he for it was instituted long before Heb. 4.4 therefore let it be well considered the Lords day Rev. 1.10 for this very reason cannot possibly be understood of the Jewes Sabbath because it is such a Lords day as relates peculiarly to the Lord Christ not as the Lord our Creator but the Lord our Redeemer to Christ actually exalted to be Lord over all relates to him I say as the Lords Supper does not only as his by possession but his by institution for these two and these only the Supper and the day are called the Lords in Scripture The Greek word is used but twice in all the new Testament only these two have the honour to be matcht in this glorious appellation and we must interpret the one by the other therefore if the Lords Supper be a Gospel-ordinance and institution of Jesus Christ so is the Lords day This paralel will pinch the adversary he cannot so much as pretend that the seventh day nor indeed any other day but the first of the week was instituted by Christ so as to be equalized in phrase with that pure Evangelicall ordinance the Lords Supper There is a vulgar objection abroad that every day is the Lords day therefore this Text makes as much for an every-day-Sabbath as the weekly Lords day Sabbath But the answer is easie they may as well say every Table is the Lords table and every Supper the Lords Supper and so turn levellers of dayes and duties together Well we have brought it to this issue that there is a day a speciall day under Gospel but not Jewes seventh day which the Lord Jess ha's instituted and owned above all dayes by stamping his own most blessed name upon it as upon his sacred Supper and this we are sure can be no other than the first day of the week The objector fearing belike that the former shift would faile him ha's another evasion to second it Obj. 3 namely that old thread bare Notion of Gomarus I rather think sayes he that the Lords day which S. John spake of was the Lords Judgment-day which the Lord himself calls his day Luke 17. Phil. 1.16 And so he dreams that the day on which S. John dated his Epistles to the seven Churches was the day of Judgment But This as one sayes0 is void of all judgment Answ See Mr. Ley Sund. Sab. For in the readiest construction of the words S. John spake of a day that was in being before the Vision came and so known that the Reader might take notice when it came But the day of Judgment is not yet come unless it be to such dreamers and so utterly unknown to man that our Saviour hath taught us Mat. 24.36 Mark 13.32 Of that day and hour knoweth no man no not the Angels in heaven but my Father only The prooses he alleges are impertinent for although the day of Judgment be stiled the day of the Lord appellatively yet is it never termed the Lords day denominatively as Mr. Cawdrey might have taught him if he had not thought himself too wise to learn of his betters Thus all his cloudy notions are scattered and the Lords day Rev. 1.10 discovered by evidence of Scripture and Antiquity to be the first day of the week Now as the blessed Martyr Ignatius exhorteth Let every one that loves the Lord Jesus Christ keep holy the Lords day Let the zeale of Primitive Christians herein provoke us to holy emulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Magnes Plinius sub Trajano scripsit Solitos hoc stato die convenire Christianos ante lucem carmenque Christo quasi Deo Communi voce dicere postea Sacramento se obstringere ne scelus aliquid ne furta ne latrocinia ne adulteria committerent Magdeb. Cent. 2. c. 6. Even a Heathen could observe how those precious morning stars used to meet early on this day and sing Hymnes to Christ an not only to sing his praises but to celebrate his holy Supper the Lords Supper upon the Lords day doubtless binding themselves in a holy Covenant to hate and flie sin And 't is known to have been the common question put to Christians by Pagan persecuing Governours Dost thou observe the Lords day the usual answer was I am a Christian I dare not intermit it This was wont to be the distinguishing Shibboleth the cognizance of Christians in the purest times of Christinity O blessed souls because they were Christians they durst not intermit the Lords day no though they lost their dearest lives for keeping of it How ill do they deserve the Name of Christians in these dayes who make no Conscience of this day yea who have the impudence to Preach against it Write against it Work upon it as if it were a common day I remember what the holy Apostle spake in a like case to those that polluted the Lords Table using it as if it were their own table What have ye not houses of your own ot eat and drink in 1 Cor. 11.22 or despise ye the Church of God The like may I say to all prophaners of the Lords day Have ye not dayes enough of your own to work and to play in or despise ye the Lords day Is it a sin a prooking sin to use the Lords Table as if it were your own table to eat Sacramental Bread as if it were common bread and is it no sin to use the Lords day as a common day as if it were your own day Why is it not paralel in phrase with the Lords Supper Is not the Lords Name and Superscrition found upon the one as well as the other I charge thee therefore Reader in the Name of the Lord Jesus so visibly graven upo this day render to Christ the things that are Christs Be assured the Lord will not hold thee guiltless for taking his Name in vain and spending his time in vain his time I mean upon which he has stampt his noble and royal Name This is the fifth Mark or Seal of the day The Inscription of Christs glorious Name upon it 6. The sixth is The Apostles and Apostolical Churches observation of it The holy Apostles were men intimately acquainted with the Secrets of Christ being most of them trained up in his School and personally conversant with him by the space of a Acts 1.3 forty dayes between his Resurrection and Ascension as b Drut 9.11 Moses was forty dayes with god upon the Mount Besides they had immediate Inspiration and authoritative Mission from Christ himself to manage the publick affairs
may be reckoned as a special prerogative of this day above the Jewes Sabbath and all other dayes The Lords day and the Lords Supper are Scripture-companions Acts 2.26 is misquoted I perceive this Author uses to quote Scripture at a venture but I suppose he means Acts 2.46 and there indeed we read of the Saints continuing daily with one accord in the Temple and * Domi frangebant portionem Syriack verse breaking bread from house to house but to take this for Sacramentall bread and make it their daily bread is to mistake the matter quite For although verse 42. speak of bread Sacramentally broken yet verse 46. the phrase is quite altered and the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word signifies ordinary bread or common food Piscator understands it of bread broken in a way of Charity or dealing their bread to the hungry as it is * Isai 58.7 elswhere expressed If breaking of bread had been a service peculiarly designed for the honour of the first day Obj. 3 the Apostle would not have deferr'd it till the second day till after mid-night verse II. Neither does it appear that he did deferre it till after mid-night For Eutychus dropt asleep in Sermon-time Answ verse 9. and the Sermon lasted but till mid-night verse 7. and as soon as Eutychus caught his fall no doubt Paul hasted to raise him again And when he was come up again he brake bread verse 11. Part 3 Thes 63. all this while it might not be mid-night for after all this he talked a long while even till break of day Besides as Mr. Shephard observes the Lords Supper might be administred before Pauls Sermon And that breaking of bread verse 11. might be common bread some ordinary repast for Paul after his long preaching and before his long journey And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies as much and hence also 't is spoken of one man principally When he had broken bread and eaten c. however t is expresly said v. 7. that the disciples were assembled together ex more sayes * Ad locum Pellican after their wonted manner to break bread upon the first day of the week and their purpose shewes what was their usual practice The disciples came not together till towards evening Obj. 4 for as soon they are met we read of lights in the upper room and this is no fair president for keeping a Sabbath They must needs be come together before Candle-lighti ng Answ 1 by is own principles otherwise how is it said they were assembled the first day of the week since he holds that the day begins and ends with the Sun-set evening The text saith not Answ 2 they met in the evening of the first day but on the first day and it might be in the morning for ought appears to the contrary The lights in the upper room ar gue not that it was late in the day before they assembled but long in the night before Paul ended his Sermon Besides supposing they came not together till towards the close of the day remembring still what perillous persecuteing times those were yet out of question the former part of the day was spent in religious exercises otherwise the disciples had rusht very rudely upon that sacred and solemn ordinance of the Lords Supper We should count them but sorry Christians that should dare to come reaking out of the world from their Merchandise or shops or fields or farms to sit down as guests at the Lords table The Saints example at Troas doth no more oblige us to their time Obj. 5 than their meeting in an upper chamber doth tie us to the like place If time and place be equal circumstances in religion Answ See Mr. Wowe of the Sab. then the old Prelatical Argument were good as the true worshippers of God are not tied to worship him either in Jerusalem or any other peculiar place but must worship him in spirit and in truth in all places so neither are they tied to any time of worship but may pray continually But this principle is out of plea now and I am perswaded in urging of it the objector fights against conscience and struggles against his own convictions For he ha's elswhere maintained time and place to be unequal circumstances and if not equal why does he argue from the one to the other But the truth is he ha's no game to play but what the Anti-Sabbatarian Prelatists have plaid and lost before him Only one card more which was none of their pack Examples do only allow us a liberty Obj. 6 page 13. of his Pamphlet nothing but a clear command can oblige us to a duty For instance community of goods is the Saints liberty because it was practiced but liberality of our proper substance is a duty because it is commanded Saints may freely seast before Communion because we have Apostolical president but all true disciples must break bread because we have Evangelical precept so we have liberty to meet the first day because we find the Saints at Troas then occasionally assembled but we are tied in duty to celebrate the seventh day Sabbath because it is commanded If this rule were as true as it is false Answ 1 he might blot out all the examples of the Saints recorded in Scripture For what are they good for To allow us a liberty only Why that we had before Had we never heard of the Saints meeting and Pauls preaching on the first day of the week yet I hope we had had free liberty to meet and worship on that day nevertheless what followes now Why by this Doctors new divinity absit blasphemia verbo the Holy Ghost ha's inserted this story in vain This leaf yea and twenty more might have been left out of the Bible without loss See the poison of a rotten error 'T is no less false Answ 2 that nothing but a clear command can oblige us to duty What must we limit the holy one of Israel must he deliver his mind and will only by way of precept May he not do it as well by promise or prophesie or proportion or consequence Must we teach the Lord how to teach us our duty pray what expresse command was there to sanctifie the Sabbath or what example of any one man that did sanctifie it for 2000. years after the Creation I mean in expresse terms Was it never a duty therefore till the Commandment came and is not Apostolicall example with a consequential command a sufficient rule for the observation of the Lords day He argued before for the Jewes Sabbath that we must be followers of Paul as he was of Christ how much better may we urge the same argument for the Lords day As thus Christ was present upon this day in the assembly of his disciples and kept it like a Sabbath John 20.19.26 and so Paul Acts 20.7 and we must follow Paul as he did Christ therefore we must keep holy the Lords day the
first day of the week here the practice being Evangelical the consequence is the more Logical But to the objection is nothing to be esteemed of divine institution and so of obligation to conscience but what ha's a clear command in Scripture Mat. 21.25 26. with verse 32. Mark 11.30 31. Luke 20.5 6. what then will he say to Sacrificing before the Law Where do we find any Commandment to sacrifice before we find Abel sacrificing Or to look to the Gospel in the first dawning of it What express command was there for the baptism of John Yet the poore Publicans and the people generally held it to be from Heaven although the cheif Priests and Elders beleeved him not because they held John as a Prophet yet which is remarkable they had no precept but only Johns practice to warrant it and which is yet more remarkable our blessed Saviour approves this their belief of John and his baptism and condemns those that rejected it as a human institution In like manner we may safely imitate those contemned Publicans in beleeving the Lords day to be from Heaven by divine institution and not of men by human ordination suffering Pauls practice as an Apostle to over-rule us herein See Mr. Abbot p. 66. Math. 11.11 as John Baptist as a Prophet did them the least Apostle of Christ being greater than John the Baptist and in so doing we need not question Christs approbation Express precept indeed we have none in the new Testament but that which is better than a precept sayes Dr. T wiss viz. the practice of the Apostles and Churches For had the Apostles commanded it and the Churches not practised it their Commandment had been obnoxious to various interpretations whereas their establishing it de facto in practice among the Churches is less liable to contradiction if men were not given up to a Spirit of contradiction Yet this must be added and cannot well be denyed Divino Spiritu agebantur Apostoli non minus in sacris institutionibus quà m in ipsa Doctrinâ Evangelij Ames Medul p. 359. Acts 1.2 so the Prophets were commanded Zech. 1.6 Joh. 10.22 that the Apostles and Apostolical Churches practice other arguments concurring supposes and argues that there was a command although there be no specification of it in Scripture for the Apostles did nothing in ordering the Church but from and by Christ either by precept or example or divine inspiration and their very inspiration was virtually preceptive For 't is said That through the Holy Ghost Christ gave Commandments to his Apostles whom he had chosen That is he gave them Commandments by inspiring and breathing the Holy Ghost upon them which was upon the day of his Resurrection Yea 't is more than probable that they had a special warrant from Christ in express charge concerning the celebration of this day For Acts 1.3 of the things pertaining to the kingdom of God Christ spake unto them namely by way of Commandment after his Resurrection but the Lords day and the worship therein performed as it was in the Apostles dayes and ever since is one of those things which appertain to the kingdom of God therefore of this Christ spake by way of Commandment to his Apostles If it be said that the Lords day is not there expressed I answer no more are any other of those particulars appertaining to the kingdom of God which he spake See Mr. Bernard of the Christian Sab. p. 134. therefore it cannot be excluded till it can be proved that the keeping of this day to the honour of Christ is none of the things which pertain to the kingdom of God Again The Commandments Acts 1.2 are such as Christ would have his disciples teach his people to observe Math. 28.18 20. now we find the Churches of Christ observing this day Acts 20.7 1 Cor. 16.2 and the Apostle observing it with them yea prescribing duties to them on this day 1 Cor. 5.4 11 20. which was on the Lords day according to the Syriack but 1 Cor. 16.1 2. is express and the Apostle telleth the Corinthians 1 Cor. 14.37 That the things he wrote unto them were the Commandments of God therefore the practice of the Apostles and Churches planted by them implies a command Yea All Scripture-examples in moral or religious actions fall under the Government of the Ten Commandments Answ 3 Now the fourth Commandment having the government of time for weekly solemn worship and the Apostle Paul tarrying a whole week at Troas and observing the first day of the week only for solemn worship it cannot be imagined but this observance was in obedience to the fourth Commandment and so of the exigency of the Apostles Commission not of the Liberty consequently it is the Saints duty not their liberty The remainders of the Objection about community of goods and Love-Feasts are meer impertinencies to plead for these in the peace settlement of the Church is to put a plea in the mouths of Levellers Libertines and Epicures Community of goods was never the Saints Liberty but in the Church's a Act. 4.34 35 36 37 compared with Act. 8.3 4. extreme poverty and persecution and then it was rather duty than liberty and if ever the Church of God should be in the like state of extremity she is bound to follow that Original Copy but this can hardly be supposed And as for Love-feasts I suppose the Author is to seek for Apostolical president to warrant them whatever he sayes 'T is true they were practised in the Apostles times but never approved nay they were sharply b 1 Cor. 11.21 Jude ver 12. reproved as also the Jewes Sabbath and observation of other Legal days were Gal. 4.10 Thus we have made good the sixth Mark for the Lords day namely the Apostles and Apostolical Churches observation of it 7. Seventhly and lastly we shall adde this to all the rest The Apostles Prescription about it Et quae non prosunt singula juncta juvant Though either or these particulars singly considered may be thought too weak yet I am assured that all of them jointly combined will be too strong for the gates of hell to prevaile against this last will adde some strength to all the rest I shall ground it upon that noted Text 1 Cor. 16.1 2. Now concerning the Collection for the Saints as I have given order to the Churches of Galatia even so do ye Vpon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gatherings when I come Here we have to observe 1. An Apostolical Ordinance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As I have ordained so do ye He does not counsel them to do it but commands them and by his power Apostolical he enjoyns them to do it and if Paul ordained it certainly he had it from Christ for he tells them 1 Cor. 11.23 That what he delivered to them he received from the
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
meditation and the celestial duty of praise First how seasonable it is on the Sabbath to meditate not only on the Word but the Works of God appears from Psal 92. which is a Psalm for the sabbath-Sabbath-day How does the Psalmist there search and dive into the wonderful works of God Vers 5. How great are thy works O Lord and thy thoughts are very deep Here we have a large field works of Creation and works of Providence here our souls may wander from sea to land See Mr. Baxter Saints ever-lasting Rest from earth to Heaven from time to eternity yea walk upon the Sun Moon and Stars and enter into Heaven it self the Paradise of God How manifold are thy works O Lord in wisdome hast thou made them all Every creature of God that we cast our eyes upon this day should be as a flower to feed our Meditations I speak of cursory Meditation or that which is occasional one special use whereof is to feed our graces by our senses and as we are Christians to conduct us to Christ by the view of all creatures and actions when we look upon the Sun it bids us look up to Christ the Sun of righteousness every star may mind us of that star of Jacob that bright and morning star if we look upon our houses Christ is the door if upon our bodies he is the head if upon our clothes he is the garment of salvation if upon our friends and relations he is our husband our friend our Lord our Law-giver our King if we walk he is the way if we read he is the word if we eat and drink he is our food if we live Christ is our life that is a holy heart may make this spiritual use of all earthly objects and occasions to contemplate Christ in them and if we improve not our senses this way 't is all one as if we were blind or brutish But besides this there is a more distinct deliberate solemn and set meditation required on the Lords day and the work of Redemption being the occasion of the day how should our hearts work upon this blessed subject Come Christian call in thy thoughts from all worldly concernments and contemplate this rare contrivance of thy Redemption by Jesus Christ ponder it deeply get lively and strong apprehensions of it that it may leave deep and lasting impressions upon thy soul view over the several passages and transactions in this Master-piece of all Gods works view it first in the platform how gloriously was this laid in the eternal projects and a Ephes 1.4 purposes of Gods love yea in that eternal promise past between the Father and the Son b Titus 1.2 In hopes of eternal life which God that cannot lie promised before the world began Mark it here was a promise a promise of eternal life made by God by God that cannot lie and that before there was a world or man in the world Oh the everlastingness infiniteness unsearchableness of this love of God! that the everlasting God the Majesty of heaven and earth should take care of me before the world was that he should busie himself and his Son about a worthless wretched worm born out of due time the least of Saints the greatest of sinners O my soul admire adore this first love this free love of God and Christ Next see the early discovery and shining forth of this mystery in the very morning of the world no sooner is man fallen but God reaches out a c Gen. 3.15 promise to him and after many ages sends his blessed Son out of his bosome to fulfil it in the d Gal. 4.4 fulness of time Christ comes we could not come up to him lo he comes down to us O see the King of glory stooping bowing the Heavens to come down and dwell in a dungeon to lodge amongst prisoners and pitch his tent in the rebels camp Think O my soul how did the holy Angels wonder to see the King of Heaven stepping down from his throne to sit on his footstool yea putting off to the view the robes of a prince to put on the livery of a e Phil. 2.7 8. servant and that after treason had been stampt upon it taking our nature I mean after it had been up in arms against God not that he took the sin of our nature he that could make our nature without sin could also and did take it without sin but the shame of it he took in that he took it when it was under a cloud under a blot before God and Angels How does this express the love of Christ a heart full of love to lost sinners q. d. poor soult I cannot keep from you I love your very nature and will joyn it to my self and so I may save you from sin and wrath I care not if I become one with you and dwell in your very flesh My glory shall not hinder I will rather veil it for a while and take the form of a servant and become of no reputation than you shall perish for ever Again how does this speak the unspeakable love of God See Mr. Ambrose looking to Jesus p. 342. as one sweetly observes God did so love the very nature of his elect that though for the present he had them not all with him in heaven yet he must have their picture in his Son to see them in and love them in O meditate much on this admirable strein of love till it melt thy heart and make it burn within thee From the Incarnation of our blessed Saviour we may trace him through the several passages of his life to his death and passion and here with an eye of faith look upon him whom thou hast pierced behold the man as he said even that man of sorrows suffering bleeding dying on that tree of shame and ignominy dwell upon the death of Christ till it put life into thy dead heart then follow thy crucified Lord from the cross to the Sepulchre and by the way ponder deeply the severity of Gods justice the sinfulness of sin the love of Christ and the worth of souls which are not redeemed with corruptible things as silver and gold but with the precious blood of Jesus Christ 1 Pet. 1.18 19. as a lamb without blemish and without spot Why did the Primitive Saints sacramentally shew forth the Lords death on the Lords day Acts 20.7 but to signifie to us that to contemplate and commemorate the death of Christ is a special duty of the day So also his Resurrection which was the great transaction of the day therefore a proper subject for serious meditation It is Christ that died yea rather that is risen again and become the first-fruits of them that slept Consider O my souls the holy triumph of thy Redeemer this day when he trod on the serpents head took from death its sting from hell its standard Suppose thou hadst
correspondent to the change of the Covenant it self and accordingly such a change of the Sabbath I do here assert not in respect of the substance or duty holy rest but the circumstance of time the day upon which that duty was formerly fixed and stated And that such a change of the Covenant there is and such a change of the Sabbath by one and the same Christ i Hebr. 12.24 mediator of the Covenant and k Mark 2.28 Lord of the Sabbath and both these occasioned by the exhibition of a new and a better Covenant upon his glorious resurrection from the dead we come now to demonstrate To this purpose we shall reflect upon the old Covenant in a threefold Covenant-expressue of it and shew what a visible change Christ has made in it and how inseparably the change of the Sabbath is interwoven with it 1. In the mandatory part of it I mean the Decalogue or law of the ten Commandments that this was a l Jep 31.31.32 Deut. 5.2 ch 29.1 1 Kings 8 9.21 2 Chron. 6.11 Psalm 105.11 piece of the old Covenant promulgated upon Mount Sinai I suppose none will question And that even this has undergone not only mitigation but some kind of mutation by our glorious Gospel-law-giver none need to question only we must state it warily and soberly not affirming with the blundring Antinomians hand over head that the law of Moses is out-lawed and abrogated without any distinction This were to coyn a lye to confirm the truth of God for it is certain that those lively m Acts 7.38 Oracles n Ex. 20.1 propounded by God himself upon Mount Sinai and afterwards expounded by Moses and the Prophets in the Old Testament by o Mat. 5.21 to the end Christ and his p Rom. 7.12 14 ch 13.8 9 10. Ephes 6.1 2 3. James 2.8 9 10 12. 1 John 2.9 10 Apostles in the New are still in force under the Gospel not onely as declarative of the law of nature but as positively preceptive also in the matter and substance of them yea as perpetually directive as a rule of life and obedience both in respect of duties to be performed and sins to be avoided As to have the only true God and no other to be our God to worship this only true God with his own prescribed worship and no other to use his holy name most reverently and religiously to sanctifie his holy Sabbath to honour Father and Mother to avoid Idolatry Blasphemy Murder Adultery Theft c. These are as much duties and sins under the Gospel as ever they were under the Law and in this sense the Moral law is q Rom. 3.31 1 Cor. 9.21 established by Christ and r Mat 5.17 18. Christus finisest legis Rom. 10.4 sed finis persiciens non intersiciens August in John tract 55. Tom. 9. ratified even to a tittle You will ask me then wherein les the change I answer not in the substance but in some circumstantials peculiar to those times and appropriate to that people the Church of the Jewes for as I hinted before almost all Scripture had some circumstantial peculiarity and propriety to those times and that people to whom it was immediately given and so had the Decalogue 'T is true in the substance and morality of it it was equally calculated both for Jewes and Christians yet some particulars in it in regard of circumstance either direct or indirect were proper to the Jewes onely as the preface to the first Commandment I am the Lord which brought thee out of the land of Egypt which in the letter of it concerns not us for literally and properly we were never in Egypt not in bondage there so also the promise annexed to the fifth commandment which in the particularity of it belonged to the Jewes only pointing at the land of Canaan The like may be said for the positive part of the second Commandment touching Gods worship as then by ceremonial observances as also the positive part of the fourth Commandment which occasionally and indirectly prescribed the celebration of the Jews seventh day and that with this additional circumstance within thy gates all these were adjuncts of the old Covenant and appropriate to the Jews Now the new Covenant taking in ſ Isai 2.3 See Mr. Roberts on the Covenant and Mr. Abbot against Broad Gentiles as well as Jewes must necessarily vary these circumstantials in the moral law by construing them in a new Covenant-sense to accommodate it to these new confederates as thus by changing their temporal deliverance from Egypts thraldom into out spiritual deliverance from the thraldom of sin and Satan the land of Canaan into any other part of the earth where the heirs of the promise shall dwell their legal worship into our Gospel-worship their gates into our jurisdictions in a word their seventh day into our seventh day which analogically at least is as much intended by seventh day in the fourth Commandment as England by Canaan in the fifth Commandment If it be demanded when and by whom this change was introduced I answer by the blessed Mediator of the new Covenant and that immediately upon his resurrection from the dead for then he was given both for a t Isal 42.6 light and a Covenant to the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mas. 28 19 20. Mark 16.15 Luke 24.47 John 20.23 then was the Churches Charter formerly confined among the Jews graciously extended to the Gentiles then it was that our Lord was pleased to issue forth that high commission as one calls it for the discipling of all the Gentiles by Baptisme and so bringing them into Covenant requiring his Apostles to tender the whole Covenant to them both in the promises and the precepts of it and the fore as the Prophet Jonah shortly after his resurrection went to Nineveh so Jesus Christ after his to Galilee where according to fore-appointment he gave his disciples a solemn meeting and laid a solemn charge upon them to teach the Gentiles to observe whatsoever he had commanded them Now if the precept of the Sabbath were included among the rest of those commands as 't is like it was it must be in such a sense as would comport with their new Covenant-state which must needs exclude the old seventh day since that was a branch of the old Covenant peculiar to the Jews and urged upon them by such a reason or inforcement as in the letter of it concerned not the Gentiles at all viz. their deliverance out of Egypt Deut. 5.15 Mystically indeed it concerned us as well as them as implying out Redemption by Christ but in that sense it quite carries away the Sabbath from their old seventh day in as much as the accomplishment of our Redemption fell upon the first day of the week viz. by the glorious resurrection of our Saviour but for which we had remained still in the Egypt of our u 1 Cor. 15.17 sins as the Apostle witnesseth