other arguments as prophetical prediction Psalm 118. and Apostolical practice Acts 20. allege this as one proof of our Christian Sabbath That Christ Jesus our Lord was often seen upon it seen in assemblies of his Saints seen in his royal robes in his state of immortality and not only seen but heard preaching peace to poor sinners opening Scriptures cheering quickening warming cold dead sad hearts for when the disciples saw him they were * Luke 24.32 John 20.21 glad and their hearts did burn within them while he opened the Scriptures to them and all this on the first day of the week T is true after this double apparition our Saviour appeared on a working day as the disciples were a fishing and that was the third time of shewing himself or the third day of his appearing John 21.3.14 But what of this The disciples were sufficiently confirmed in the authority and solemnity of the Lords day by the two former apparitions therefore well might Christ appear the third time upon a working day and countenance worki-day-business by his presence to teach his disciples and us that every day is not a Sabbath day But this fishing-day is not named it might as well be on the Jewes Sabbath as any other day of the week for ought appeares to the contrary in the Text yet I do not say it was I will not speak where the Scripture is silent How often the first day of the week was celebrated by our Saviour between his Resurrection and ascension is not punctually set down in Scripture Junius is confident for every week But there is good evidence for the two first and none against the three last Much may be said for that famous apparition on a Mountaine in Galilee which learned Lightfoot Math. 28.16 17 19 20. Fenner and others conclude without doubt to have been on the first day of the week Mar. 16.15 16. Now the ascension-day drawes on and Christ withdrawes his Corporal presence from his disciples but on the day of Pentecost he visits them again by his spiritual presence Acts 2. And that this also was on the first day of the week shall be fully clear'd when we come to the fourth mark Lastly Rev. 1.10 Some years after all these it pleased the Lord Jesus to appear again on this day Namely to his servant John in the Isle of Patmos little paradise we may call it for the presence of Christ makes a wilderness a paradise especially so much of his presence as this blessed Apostle now enjoyed more than ever was vouchsafed to any man upon earth since Christ went up to Heaven I was in the spirit sayes he upon the Lords day what then Why v. 12. I saw seven Golden Candle-sticks and v. 13. In the midst of them one like the son of man So like him that indeed it was the son of man the man Christ Jesus on the Lords day then John saw Jesus Christ in the midst of his Churches filling them with his blessed presence that day above all others and holding the stars in his right hand that is holding forth Heavenly light by the Ministry of the word on that day especially this John saw and this he is commanded to set down in writing verse 19. and accordingly written it is and written for our learning upon whom the ends of the world are come And what may we learn from it Surely this at first view viz. That in St. Johns time the Golden Churches of Christ were wont to meet Gospel-Ministers to preach and Christ himself to be present with them by his spirit on the Lords day And this is written for a pattern to after-ages and there is a * Verse 3. blessing pronounced on those that read and keep the things that are written in this book Blessed be Christ for this blessed book here we have another glorious appearance of Christ on the Lords day not to one man only or one Church only but seven Churches in which no doubt there were more then seven thousand soules and that this Lords day was also the first day of the week none but peevish spirits ever question'd Ignatius who was trained up in the School of this great Apostle and in all reason was most likely to know his terms * Epist ad Magnes clearly makes it a weekly holy-day observed by Christians in the room of the abrogated Sabbath of the Jewes Yea the Lords day was never taken for other than the first day of the week by any Christian writer in any age since the dayes of St. John till this last age of liberty and lyes that ever I could see or learn Fathers Councils Schoolmen ancient modern writers two or three of this generation excepted do constantly understand it of Christs Resurrection-day the first day of the week and one would think the constant Dialect of the Church of Christ a sufficient Dictionary to interpret a word or phrase in Scripture especially in such a sense as does not cross but correspond with Scripture So does this for how agreeable to Scripture is it to take the Lords day for that day which the Lord hath made Besides 't is observable that this same beloved disciple who was so exact in penning the first apparition John 20. is a spectator of the last Rev. 1. and just as he had related that he sees this the circumstances are remarkable John 26.19 26. Christ appears in the midst of the disciples and Rev. 1.13 in the midst of the Candle-sticks or Churches John 20.19 he appears upon the Resurrection-day arguing his Resurrection and Rev. 1.18 repeating the same argument Saying I am he that liveth and was dead and have the keyes of death and hell To say no more John 20. he appeared on the first day of the week and here again upon the day under a new name the Lords day because it appeared by his Resurrection and former apparitions to be the day which the Lord had owned above other dayes yea the day which the Lord had made and instituted Thus we see how Christs often appearing on this day tends to the further marking out of the day But this mark is sorely shot at objections come thick but short answers will serve when nothing is objected but what has been answered by others or nothing to any purpose He is not ashamed to say T. T. Obj. 1. p. 121. I beleeve it will be found upon inquiry that Christ never appeared to any assembly no not any one first day for it is most certain that the day upon the Scripture-account begins with the evening Now upon the Resurrection-day we find Christ at the village seven miles from Jerusalem when it was towards evening and the day far spent Luke 24.29 30. after which he supped with the two which took up some time then they returned that seven miles and a half to Jerusalem on foot so that by that time they came there the day must be quite spent and though t is
Act. 3.8 so ch 14 10. There was therefore certainly more in this Command then what did barely refer either to the confirmation of the miracle or the publication of Gods glory in that sense supposed and what it was the above mentioned Author does thus resolve us namely that it was See Dr. Lightf Harm of the 4 Evang. p. 3. in John 5. Partly in respect of the man Partly in respect of the day In respect of the man it was to trye his faith and obedience whether upon the bare word of Christ he would venture upon so hazardous an action In respect of the day it was to shew Christs power and authority over the old Sabbath that as elsewhere in restoring the man sick of the Palsy he not onely shewed his power over the disease in healing it but also over sin in forgiving it So it pleased him here at one and the same time to shew his Divine power over the distemper in curing it and his soveraignty over the Sabbath in dispensing with it and disposing of it as he thought good 'T is objected against this by T. T. whose usuall trick it is to clamour where he cannot answer That in argueing thus we joyn with the blasphemous Pharisees in charging our Saviour as a Sabbath-breakere Obj But we easily cleare opur blessed Saviour and quit our selves of this false and injurious charge affirming That our Lord could be no more taxed for Sabbath breaking in requiring this man to beare his bed on the Sabbath-day then God himself in Commanding Joshuah to march about Jericho seven times on the same day He did not hereby transgress the Law but shewed his soveraignty over the day which will the better appeare if we consider What he sayes to the Jewes in answer to their cavils about it In the sequel of the Chapter where all along we may observe how he justifies his act by asserting his power He tels tehm verse 17 that he had the same authority over the Sabbath that the father had The Father worketh hitherto and I work This answer refers cheifly to that part of the objection which lay against his healing on the Sabbath day and it is continued to verse 20. Then he answers more directly to that other part of their accusation his supposed violation of the Sabbath in giving the man a dispensation to carry his bed verse 20 The father loveth the Son and sheweth him all things that himself doth yea he will shew him greater things then these that ye may mervel Greater workes then these why as the forementioned Authour speakes they were great things that our Saviour had now done in curing a desperate disease and dispensing with the Sabbath but he must do yet greater Workes then these v. 16. namely raise the dead and change the Sabbath that Jewish Spirits might mervel The Jewes persecuted him because he had done these things on the Sabbath day that is healed the man and commanded him to carry his bed So the word judgment is used Psalm 9.11 Psalm 94.15 Isai 28.6 Jerem. 33.15 John 8.16 Now in answer to these two particulars he tels them that the Father would shew him greater workes then these for verse 21. As the Father raiseth the dead so the Son And verse 22. The father judgeth no man but hath committed all Judgment to the Son that is government or Legislative power about the affaires of men and in particular about the disposall of the Sabbath which was now under dispute They carped and cavill'd at his present carriage towards the Sabbath He tels them that he had authority to do what he did yea and more then that came to for all judgement was committed into his hands to do some greater things then barely to dispense with the Sabbath and something at which the Jewes should marvell and for which all should honour the Son as they honour the Father Verse 23 That as the Father was honoured in giving the Law so should the Son be honoured in giving the Gospel and as the Father was honoured in appointing the old Sabbath so should the Son in ordaining a new Sabbath not in confirming the old as T. T. would have it for so the Son is not honoured even as the Father was honoured pa. 145. For the Father was honoured as the institutor of a Sabbath therefore so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even so must the Son be honoured The argument is very ponderous if we consider the scope of our Saviours oration which was to justifie what he had done on the Sabbath-day To this purpose he pleades his designment to do greater things then these and some greater thing in reference to command and disposall over the Sabbath which was the thing in question And this plea he proves by his power to raise the dead and to dispose of all things in a way of judicature or government under the new Testament as the Father had done under the Old and to this intent that all men should honour the Son as they honour the Father which being spoken with reference to the Sabbath and to his present dispensing with it doth plainly speake his intention to alter and change it Again here is one thing more observable namely that Christs power to raise the dead and his power to dispose of the Sabbath are carryed along both together in this discourse And the one is made an argument of the other plainly intimating the change of the day upon the resurrection upon his own resurrection in the first place which is hinted at verse 26. and others with himself at his resurrection according to that ancient prophecy Thy dead men shall live Isai 26.19 Mat. 27.52 53. together with my dead body shall they arise which was fulfilled when our Saviour rose from the dead So that all things considered here is a most pregnant Scripture to prove that it was our Redeemers purpose to alter the Sabbath And therefore as in Preface to such a thing he both gives the man a commission to carry his bed on that day and pleads for what he had done by his divine authority as beginning to shake the day which within two years after was to be unhinged and actually changed for another at least it speaks his power to alter it And he that shall dare deny this must make Christ Jesus the Lord inferiour to David the servant for even David had power to alter a circumstance in the Law of Moses 1 Chron. 23.24 25 26. ordaining that the Levites should officiate at twenty years old Numb 4.3 Numb 8.24 when as Moses had appointed that they should not officiate till 25. or 30. yet when the reason of the Mosaical ordinance ceased and the Ark had rest you see David changes that order And if David who was but a meer man though a King and a Prophet might alter a circumstance about the Priesthood Isai 9.6 Revel 15.3 Mat. 28.18 how much more might the Lord Jesus who is the mighty God King of Saints and King of Nations having all power in heaven and
earth put into his hands alter a circumstance concerning the Sabbath by translating it from the last to the first day of the week Well if he had power to alter it then it was alterable which was the thing to be proved If it be said the question is not what the Lord could do but what he did whether he did indeed alter the Sabbath as to the day I answer we shall put this question out of question in the next Position POSITION IV. That the Old Sabbath was actually altered and changed from the last to the first day of the week by the authority of our Lord and Saviour Jesus Christ and that upon the noble account of our Redemption manifestly accomplished by his most glorious resurrection from the dead on that day FOR the Confirmation whereof I shall First propound some Scripture-Arguments Secondly Produce some Authentick Records of antiquity both which we shall find harmoniously concurring in all the three branches of this Position First That the day is certainly changed Secondly That this change was occasioned by our Saviours most glorious Resurrection Thirdly That this was done by the Soveraign authority of Christ himself either immediately in his own person or mediately by the prescript and practise of his inspired Apostles either or which will be sufficient We shall begin with Scripture-proof and argument in way of Preface whereunto let it be premised that this truth is not Syllabically and totidem verbis in so many words at length set down in Scripture neither needs it considering the question in not about the change of the septenary number one day in seven but the order only the last for the first of seven and besides it is not the Lords method and manner of speaking in many other New Testament-cases as Church-Government Family-worship and sundry others which were plain enough in the Old Testament to express himself in full sentences but very briefly in short hints and touches here a little and there a little to exercise the ingenuity of believers not to fatisfie the curiosity of Cavillers The Scriptures were no more designed to answer all the cavilling questions of wanton wits then the Sun was made for them to see that shut their eyes yet I deny not the sufficiency of Scripture-light to make us wise unto salvation only we must not presume to give laws to Heaven and teach the Lord how to speak But a Hebr. 12.25 see that ye refuse not him that speaketh from heaven that speaketh I say not only by express word but by his b V. 24. blood or death and so also by his c Joh. 2.19 21. Rom. 1.3 4. resurrection from the dead by the d John 15.26 mission of his Spirit by the unction and inspiration of his Apostles whose writings are his words their counsels his commands their pattern and practise his e 1 Cor. 14.37 precept f Luke 10.16 for he that heareth them heareth him therefore let him that hath an ear hear the voice of Christ yea though he open his mouth in a parable to carnal reason g Psalm 78.1 Mat. 13.9 35. as it seems he does even in some of his Gospel-law yea let us hear Christ speaking by his Spirit I mean the spirit of Prophecy breathing in the Old Testament for h Rev. 19.10 the testimony of Jesus is the spirit of Prophecy nay let us learn to spell his word out of his works for his i John 5 36. ch 10. 25. works do testifie of him In a word consider it is k Luke 11.49 Wisdome it self that uttereth her voice in the written word and she useth to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much in a little yea to speak by l Mat. 22.32 Acts 14.47 arguments couched in Scripture as well as express affirmations and what those Scripture-arguments are which speak the change of the Sabbath as here stated we come now to shew The first may be taken from the new Creation Arg. 1 or reparation of the world by Christ as thus Incongruum erat veteris Creationis Sabbathum novae Creatimi Lighâ—f Horae Hebr. p. 321. ubi plura The new Creation must have a new Sabbath or set-day of Commemoration now this new Creation came in by Christs resurrection Therefore a new Sabbath The form of this argument I grant is not found in Scripture but the force of it is as shall be seen in the proof of each proposition 1. That the new Creation must have a Sabbath of Commemoration This may not only be gathered from parity of reason but plain Scripture prophecy I might recite that forementioned famous Text in Isai ch 65. 17. Behold I create new heavens and a new earth and the former shall no more be remembred i. e. in respect of solemnity for otherwise remember the work of Creation we do and must but not as the greater work for look as the Jews m Isai 43.18 19. Jer. 16.15 16. ch 23. 7 8. deliverance out of Egypt was subordinated by their after-deliverance out of Babylon so is the work of Creation by that of Redemption whereby the world at least the Church was put into a new frame and form Anno Mundi changed for Anno Domini upon the account whereof as the year of the world was worthily changed for the year of our Lord so was the old Sabbath for the Lords day But that which I would further argue from Isai 65. is this The old Sabbath cannot stand with the new Creation therefore it must have a new or none This was touched before Posit 1. that there should be none at all none but old Anabaptists Familists and Atheists will affirm And that the old cannot stand is evident because the foundation on which it stood the memory and celebrity of the worlds Creation is swallowed up by the glory of a greater work Sicuti Sol exoriens stellis eripit suum fulgorem Calv. in Loc. and we cannot possibly retain that old seventh day but we must memorize our Creation above our Redemption our being above our well-being which were expresly to contradict this ancient promise and Prophecy If it be objected that this Scripture is not yet fulfilled because the Apostle sayes 2 Pet. 3.12 we look for new heavens and a new earth viz. at the end of the world I answer Although it shall then receive a further accomplishment in the latter yet inchoatively and sufficiently as to the thing in question it was fulfilled long ago even before the name Jew was laid aside and the name Christian take up Isai 65.15 So ch 62. 2. for let the context be minded vers 15. the Prophet foretels the rejection of the Jews and the change of their name for the Christian name Ye shall leave your name for a curse to my people Ac si Dominus diceret non amplius nomen
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
to make Conscience of namely the spiritual duty of 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-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
stood by the Sepulchre and seen the Sun of righteousness covered with a cloud before shining forth most gloriously in the morning of the Resurrection-day how would this have raised and ravished thy heart How glad were the Disciples when they saw the Lord so glad that 't is said They beleeved not for joy O the day of Christs rising from the dead was a day of joy and gladness John 20.20 Luke 24.41 No day like this when our surety was released the Covenant and sure mercies of David confirmed hope revived heaven and eternal life assured In the midst of these thoughts who can but cry out with the Apostle O that I may know him and the power of his resurrection Phil. 3.10 That I may feel the working of that mighty power which God wrought in Christ Eph. 1.19 when he raised him from the dead O that the same * Rom. 1.4 and 6.4 5. spirit of holiness which quickned Christ from the dead this day and so made the day holy would also quicken my soul from the death of sin to the life of holiness that like as Christ was raised up from the dead by the glory of the Father even so I also might walk in newness of life being planted into the likeness of his resurrection as also of his death Our hearts being thus tuned by meditation how should our tongues shew forth the praises of our precious Redeemer Let him have the praise and the glory of the whole work of our Redemption Awake my glory utter a song Sing that Psalm of John the Divine Vnto him that loved us Rev. 1.5 6. and washed us from our sins in his own blood and hath made us Kings and Priests unto God and his Father To him be glory and dominion for ever and ever Thus give unto Christ the glory of his death yea the praise of his Resurrection say with Peter Blessed be the God and Father of our Lord Jesus Christ 1 Pet. 1.3 4. who acording to his abundant mercy hath begotten us again to a lively hope by the Resurrection of Jesus Christ from the dead to an inheritance incorruptible and undefiled reserved in heaven for us Surely God requires a thousand thousand Hallelujahs for this blessed work of our Redemption he calls upon all creatures to join with us in rejoycing upon this account Isai 44.23 Sing O ye Heavens for the Lord hath done it shout O ye lower parts of the earth break forth into singing ye mountains O forrest and every tree therein for the Lord hath redeemed Jacob Let us therefore devote our selves more solemnly to this Angelical service begin the day with prayer and end it with praise not only in publike but in private O that every house were in this respect a temple that the songs of the Temple might be heard in all our tabernacles on the Lords day that the streets might ring with our praises even the high praises of our Creator and Redeemer 'T is Scripture counsel That we should speak to our selves in Psalms Ephes 5 19. and Hymns and spiritual songs singing and making melody in our hearts to the Lord and singing with grace in our hearts grace in the heart as one saies well is the best tune to every Psalm We must sing with the Spirit as well as pray with the spirit And therefore we should labour to be with S. John in the Spirit on the Lords day In a word Christian prudence should direct us to chuse out sutable Psalms for such a solemn day Psal 118. is very proper and pertinent The stone which the builders refused is become the head of the corner this is the Lords doing and it is marvellons in our eyes This is the day which the Lord hath made we will be glad and rejoyce in it God is the Lord which hath shewed us light c. Thou art my God and I will praise thee Thou art my God I will exalt thee O give thanks unto the Lord for he is good for his mercy endureth for ever Thus much in brief concerning the prime duties of the day I shall conclude all with the words of that Prince of English Poets HERBERT O day most calm and bright The week were dark but for thy light The other days and thou Make up one man whose face thou art Knocking at heaven with thy brow The working days are the back-part The Sundays of mans life Thredded together on times string Make bracelets to adorn the wife Of the eternal glorious King Thou art the day of mirth And where the work-days trail on ground Thy Flight is higher as thy birth O let me take thee at thy bound Leaping with thee from seven to seven Till that we both being toss'd from earth Fly hand in hand to heaven FINIS Books sold by John Rothwel at the Fountain in Goldsmiths Row in Cheapside THe Use and Practise of Faith or Faiths Universal usefulness and quickning influence into every kind and degree of the Christian life Delivered in the Publike Lectures at Ipswich by the late eminent and Faithful Servant of his Lord Mr. Matthew Laurence Preacher to the said Town 4o. Festered Conscience new lanced The Good Masters Plea and the Evil Servants Cavil Orthodxal Navigation by Benjamin Hubbard The Saints Rest in an Evil day both in their dependance upon God and assistance from him Together with Bowels of Mercy interceding for the Saints in danger Or Sacred Sympathy unsealed by Alex. Pringle late Minister of the Gospel at Georges Southwark The Universal Character by which all Nations in the World may understand one another Conceptions reading out of one common Writing their own Mother-tongues an invention of general use the Practise whereof may be atteined in two hours space observing the Grammatical Directions which Character is so contrived that it may be spoken as well as written By Cave Beck M. A. The same Book is also Printed in French for the use of that Nation The Reign of Gustavus King of Sweden son of Ericus collected out of the Histories of those times and offered to the service of these A Sermon preached at the Funeral of Mr. Samuel Collins Minister of Braintree in Essex By Matthew Newcomen Minister of Dedham in the same County The Saints Delight in the Spring of Salvation Or Christ saving Delivered in a Sermon at Gregories by Pauls the day of their solemn Weekly Lecture there by Alex. Pringle late Pastor of Georges Southwark
Le. 23.10 which they are expresly forbidden to do upon their weekly Sabbath Ex. 34.21 22. Six dayes shalt thou labour but on the seventh thoushalt rest both in earing-time and harvest And see how this is coupled with the feast of first-fruits in the very same place Thou shalt observe the feast of weekes c. Now observe it if the morrow after the Sabbath Levit. 23. had been the morrow after the Passeover-Sabbath this would often have fallen upon the weekly Sabbath For the Passe-over-Sabbath being fixed upon a certain day of the month viz. the 15th of Nisan when ever this 15th of Nisan fell upon the Friday the morrow after it must needs be on the Saturday and so they must begin to reap their harvest upon the weekly Sabbath against an expresse command of God The Hebrew Doctors foresaw this inconvenience and had no other way to salve it but by affirming * See Ainsworth in Levit. 23. that this reaping did drive away the Sabbath and that it was lawfull on the Sabbath-day A most impious opinion For it crosses the very letter of Gods Law In earing-time and in harvest thou shalt rest Secondly The morrow after the Sabbath at the begining of their account must be such a morrow as concludes it Levit. 13.15 16. therefore it could not be the morrow of the Passeover-Sabbath or any Festival-Sabbath for there was no such Sabbath at the end of the account whatever there was at the beginning of it Thirdly The Passeover-Sabbath was fixed to a certain day of the month * Numb 28.17 namely the fifteenth day of the first month and thus all their other Festivals they had their fixed dayes But this feast of Pentecost is no where affixed in all the bookes of Moses to any one certain day of the month nor indeed could it be unless God should make a ceremonial Law to cross the Law of nature or rather to limit the course of divine Providence to ripen their corn just against such a day of the month which as Dr Vsher observes is a very great presumption that the Feast of Pentecost was a moveable Feast namely as to the day of the month but immoveable as to the day of the week so varying that it might always fall upon the day immediately following the ordinary Sabbath Fourthly The Anti-type is the best key to unlock the type And this is clear in the new Testament for that Christ was our first-fruits in reference to his Resurrection St. Paul assures us 1 Cor. 15.20 and that he rose from the dead on the morrow after the weekly Sabbath all the 4 Evangelists do inform us And T. T. ha's granted us that these things must be punctually fulfilled by Christ as well in the time as in the type From his own grant therefore I conclude That the day of first-fruits was the first day of the week therefore so was the day of Pentecost to the everlasting honour of that Lords day and the glory of God the Holy Ghost who sanctifyed it by his presence and power sending down a new supply of tongues from Heaven as if all the tongues upon earth were not sufficient to sound forth the praises of our Redeemer and spread his Gospel all the world over upon the first day of the week as an earnest whereof there was a glorious beginning made this day the Gospel being now published to some of all nations for there was now a great concourse even of every nation under Heaven met at Jerusalem Acts 2.5 and at this meeting three thousand soules converted and baptized v. 41. a double baptism was indeed dispensed this day the Apostles were now baptized with fire and three thousand converts with water Which was such a solemnity as the Church of God never saw the like from that day to this I need say no more T. T. p. 81. the adversary confesses that this was the most glorious Sabbath that ever Church enjoyed Only he would fain perswade himself and others that it was the Saturday-Sabbath but herein he befooles himself and deceives others His Grammar Logick and Arithmetick never falled him more than in this point See what a Grammarian he is Mr. Aspinwal had objected that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated fully come should rather be rendred fully past to which T. T. learnedly replies that the Greek being a Gerund in do signifies fulfilling now I confesse t is the first time that ever I heard of a Greek Gerund in do it may be this author learnt some Latin-Greek-Grammar while he was a Roman-Catholick I wish he do not stick too much in the Gerund in do stil One passage in his book renders it a little suspicious as p. 146 Let us sayes he celebrate the seventh-day-Sabbath a day of delights to the Lord and so obtain meercy for the Sabbath-pollution of our dayes of ignorance What does he hope to obtain mercy by doing Nay then I do not much wonder at his zeal for the Saturday-Sabbath I rather wonder he does not cry up the old Covenant again To trace him yet further he is a little out in his Arithmetick too For in beginning the count of the fifty dayes on a Saturday he begins at the wrong end making the last day of the week to be the first of the week the seventh day the eighth day the first day the second day the sixth day the last day against his own professed principles and is not here strange confusion Let me ask him in good earnest if the seventh day were the first day in all those seven weeks Deut. 16. how was the fourth Commandment kept all that while which according to his opinion will brook no other weekly Sabbath but the last of the week Thus for his Arithmetick Now for his Logick But here he is quite lost his Conclusions are flat Contradictions and his his best Arguments Barbarous absurdities I do him no wrong let the Reader judge I Affirm sayes he Object 1 Pag. 22. of his last book with the most Learned of this Age That the Sabbath from whence our Reckoning arises Levit. 23.11 15. was not the weekly Sabbath but the first day of the Passeover-Feasts And a little before he calls it The Passeover on the morrow of which Sabbath the waving of the Sheaf was exactly accomplished in Christ by the Crucifying Priests who waved him between Heaven and Earth upon the sixth day of the week from which day began the Count of the Apostles Pentecost punctually beginning and ending upon the Seventh-day-Sabbath Here are strange mysteries indeed First Answ he states the Crucifixion of Christ on the morrow of the Passeover-Sabbath and yet he had argued before That Christ was Crucifyed on the Passeover-Sabbath it self upon the day called Good Friday sayes he was our First-fruits waved by the Priests upon the Cross And what day that was he tell us namely The fifteenth of Nisan which was the first day of the Passeover-Feast say his Learned Authors And I
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