of his Kingdom Our Saviour made them a kind of Letter of Atturney as one speaks to speak and act in his Name as if he himself had been personally present c John 20.21 As my Father sent me so send I you and d Luke 10.16 Non minùs ratum est quod Apostoli dictante S.S. P. tradiderunt quà m quod ipse Christus tradidit Cyprian he that heareth you heareth me Neither does this extend only to their Verbal preaching but to their visible preaching also their practice I mean at least in things Evangelical and of moral general perpetual concernment to the Churches of Christ otherwise why is their practice propounded as our Patern e Philip. 3.17 Walk as ye have us for an ensample And f Philip. 4.19 Those things which ye have seen in me do And again Be g 1 Cor. 11.2 followers of me as I am of Christ sayes the great Apostle Yea not only the Apostles themselves but the first Churches planted by them are imitable paterns to other Churches especially in things apperteining to the publick exercise of Gospel-worship h 1 Thes 2.14 we may exemplifie both together in the observation of the Lords day not once but often not by single persons only but by sundry Churches and Church-assemblies met on this day That general Assembly Acts 2.1 when they were all together with one accord we have already proved to have been upon this high and holy day and how they keep it we have seen and how God crowned it with the effusion of his holy Spirit as also the Conversion of souls is further considerable For 't is very probable that not only the three thousand Acts 2.41 but the other five thousand also Acts 4.3 were all converted upon this day of Pentencost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 3.1 notes identity of time as 2 Sam. 21.9 Deut. 25.5 and the ninth hour ch 3. hath reference to the third hour ch 2. See Dr. Lightfoots Harm in Acts. For it was but the third hour of the day or nine a Clock in the morning when the first Sermon was preached which brought in the three thousand Acts 2.15 and at the ninth hour that is about three a clock in the afternoon Peter and John went into the Temple Acts 3.1 wrought a glorious miracle preacht another powerful Sermon which gained five thousand more Ch. 4. such a Spirit of Conversion was never poured out upon any day as this Well might the Holy Ghost call it i Psalm 120.3 the day of the Lords power the adversary acknowledges it was spoken of this very day Again As this Church at Jerusalem so the Churches of Corinth and Galatia kept this day too as shall presently appear from 1 Cor. 16.2 and so the Church of Troas in Phrygia Acts 20.7 which was a neighbour Church to them of Galatia And the like may be said for the seven Churches of Asia for upon the Lords day St. John saw them all in a vision and saw Christ in the midst of them saw him as the Saints have been wont to see him in his glorious goings in the sanctuary walking amidst his golden Candlesticks Psalm 68.14 Isai 30.20 with stars in his hand that is Gospel-Ministers shining like stars in the Firmament of the Church and diffusing the light of the glorious Gospel in the actual exercise of their Ministry on this day especially Yea upon this day John himself was ravished in spirit which made the place of his exile like Pauls third Heaven to him now I demand how this could come to pass that so many several Churches as the Church at Jerusalem Corinth Galatia Troas Ephesus Thyatira and the rest many of which were at a great distance one from another should so unanimously consent and concurr in keeping this day if the Apostles by the authority of Christ had not setled it as an Ordinance in all Christian Churches Let any rational man tell me how all these Apostolical Churches should so early and in the beginning of their plantation consent together to keep the same day unless they had been directed by their first founders the holy Apostles themselves Add to this the joint and uniform practice of all Christian Churches in all succeeding ages since and he ha's hardly the faith of a Christian if the reason of a man that dares so much as question the divine authority of the Lords day for whence came this universal agreement all the Christian world over that all the Churches of Christ should so early so * Even Herericks themselves and such as were for the Jewes Sabbath as Ebion and his followers did alwayes observe the Lords day also Euseb lib. 3. and so do the Ethiorick Churches to this day as Dr. Heiten testifies universally so constantly observe this day not one Church ever attempting to alter it but from some authority superior to the Churches themselves Certainly such customes as were never ordained by Christ or his Apostles were never observed by all Christian Churches throughout the world as the Lords day hath been Such unity of custom in universality of place with perpetuity of practice all meeting together in that which ha's some footing in Scripture must needs argue a divine institution yea if there had been no express Scripture testimony of the Apostles practice and observation of it as our Divines do solidly argue for the baptisme of infants although there be no express precept nor express example of it found in Scripture yet the grounds and reasons of it being found in Scripture with the general practice of the Church concurring we dare not but own it and maintain it How much more the Lords day yea if there had been neither precept nor practice of it in Scripture as long as the grounds of it are laid in Scripture namely a Moral law for the substance of it as one day in seven and a prophesie for the particularity of the Church without any contradiction till these last disputing dayes wherein men are grown so bold as to deny principles I do the rather instance this because I have to deal with an Anabaptist who confidently calls the baptiseing of grown persons * Let him shew me one Scripture for that if he can either precept or president for the baptiseing of such at years of diferetion as were born of Christian parents To tell us of the Apostles baptiseing men and women is no newes but were they such men and such women as are plunged now adaies no verily they were not born of baptized Christian parents as blessed be God we are born of Christian parents a flourishing truth after it ha's been convicted and condemned by the learnedest pens in Christendom for a foolish error But to come to that I aim at let me advise this man in coole blood to ask his own conscience this question namely whether or no if he could find in Scripture expresse Apostolical practice consequential proof satisfies me and others for
infant-Baptisme he would not own it as an Ordinance of Christ Or thus whether if the Holy Ghost had expresly affirmed in Scripture that in the Apostles times baptisme was once at least administred to infants in a solemn assembly of Christians Paul himself being present and actually assisting in the administration his own conscience would not tell him nay then surely infant-baptism is an Ordinance of Christ Let him say the same concerning the celebration of the first day of the week For the Holy Ghost ha's expresly declared that this day was solemnly kept at Troas Paul himself being present and principally ingaged in the work of the day For let the Text be consulted Acts 20.6 7 8. We came to Troas in five dayes where we abode seven dayes and upon the first day of the week when the disciples came together or were gathered together in a Church-assemblie to break bread Paul preached unto them ready to depart on the morrow and there were many lights in the upper room where they were assembled together and there sate in a window a certain young man named Eutychus c. Here note 1. Una Sabbati id est Die dominiâ—â— dies dominica recordatio dominicae resurrectionis Ven. Beda In Acts 20. Tom 5. When this solemn assembly met together on the first day of the week saies the Text. The day which all the Evangelists witness to be Christs Resurrection-day This day then the disciples were congregated But why the first day of the week Why not th elast day of the week which was the Jewes Sabbath strange if that had been the Christian Sabbath that these primitive Christians had not have met on that day especially since it was but the day before yet more strange that we read not a word of Pauls keeping it since he tarried at Troas seven dayes But most of all that we read not one word in all the New Testament of his owning that day in any Christian Church at all only the first day of the week a fair argument that the day was changed upon the account of our Saviours Resurrection 2. The Church is assembled on the first day of the week but how Privately it may be No publickly and openly as those times would bear yea probably the company was very numerous for it seemes the room below would not hold them but they were fain to get up into the windowes three stories high as Eutychus did Acts 20.8 doubtless it was no small appearance Well 3. Here is a full assembly met upon the first day of the week but why then To break bread sayes the Text to receive the Eucharist sayes the Syriack translation that is to * Math. 26.26 Acts 2.46 1 Cor. 11.24 receive the Lords Supper upon the Lords day The Lords Supper What without preparatory prayer and other Sabbath-exercises that had been but a faint devotion will some say Mr. Shepard answers it well Breaking of bread is here put Thus prayer is put for the whole worship of God Gen. 4.26 ch 12.8 Acts 2.21 Rom. 10.12 13. Synecdochically the part for the whole there is no more reason to exclude prayer preaching singing of Psalms because these are not mentioned than to exclude drinking of wine in the Sacrament as the blind Papists do because neither is that expressed but breaking of bread only So that the first day of the week in effect is called the day of meeting to break bread which was ever accompanied with prayer preaching and other holy exercises Now as the fore-mentioned * Thes 35. Author observes if ever the Saints used to break bread on any other day yet the day is never mentioned as a speciall time for such a purpose nor do we find in all the Scriptures a day distinctly mentioned for holy duties as this first day of the week is wherein a whole Church meet together for such ends but that day was holy The nameing of the particular day for such ends implies the holiness of it Well the Saints at Troas meet on this day to receive the Sacrament But 4. Have they no Sermon yes and Paul himself preaches it v. 7. And continued his speech till mid-night and about break of day he departed Which yeeldeth us two notes one that the first day of the week is no travelling day St. Paul would not we are sure he did not travel this day but the day after another that the first day of the week is a solemn holy-day to be spent in spirituall exercises and Sabbath-day duties as preaching hearing praying conferring breaking of bread in commemoration of Christ his death and Resurrection Why else does the Holy Ghost story this down so exactly and precisely Is it not written for our learning upon whom the ends of the world are come Yea doubtlesse for our learning that we might forecast our journeyes and other affairs in such sort as to keep holy the Lords day and not intrench upon it by travelling or the like thus we have plain Apostolicall practice for the observation of this day But see how this clear Text and truth is cavill'd at This meeting of the Saints at Troas was occasional Obj. 1 T.T. p. 123. Answ and what was the occasion of it he intimates in the next words viz. Paul's departing by Sea This is a sorry shift for the Text saies not that the disciples were assembled by reason of Paul's departure the next day but they were assembled this day to break bread without the least reference to Paul's journey the day following So that this Church-meeting was not occasional but a thing usual upon the first day of the week And the context clearly implies that the puting off of Pauls journey till the next day was occasioned by the Church's meeting this day not this meeting by his departure the next day for the Apostle seems to stay purposely and wait seven dayes among them that he might have a publick opportunity of preaching and communicating with them upon the usual day of their publick assemblies which appears by this convention to have been the first day of the week here was therefore nothing occasional in all this solemnity neither the assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor Sacrament no nor the Sermon neither but only the length and continuance of the Sermon till mid-night this indeed was occasional by reason of St. Pauls departure on the morrow so the Text it self imports Paul being to depart on the morrow preached and continued his Sermon till mid-night he preacht a long Sermon because it was his last Sermon he was like to preach among them The Saints assembled and brake bread every day Obj. 2 Acts 2.26 therefore they may as well plead for an every day Sabbath as for the first day Sabbath from Acts 20.7 It cannot be proved by Scripture that the Lords Supper is an every dayes Supper Answ or that ever it was celebrated on any day after the first institution but upon the Lords day which
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
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
rise from the dead on the seventh day Did he ever appear to his disciples on that day Did he breath forth the blessed Spirit on that day Did he ever preach a Sermon after his Resurrection on that day But I need go no further here is light enough if men had but eyes I hope by this time the Objector sees the invalidity of his second Argument that which he calls the Sons confirmation He proceeds to a third from the Spirits approbation of the seventh day What ever the blessed Spirit shall approve of Obj. 3 we may rest upon it as an infallible truth T. T. p. 81. to 94. But he has highly approved of the seventh day witness first his high applause of the pious womens resting on the seventh day according to the Commandment Luke 23. ult Which although it were after Christs crucifixion yet St Luke was not inspired to write his Gospel till after his ascention Secondly The Spirits glorious manifestation and mighty operation on the day of Pentecost Acts 2. Which he would fain perswade us to be the seventh day Thirdly The Spirits constant appellation calling the seventh day and none but that the Sabbath day c. Here is a great shew of Argument but it signifies little and concludes nothing when it comes to scanning For Although it seem to be spoken in praise of these holy women Answ 1 that they rested the Sabbath-day according to the Commandment yet as was elswhere noted this was before our Saviours resurrection not after And how ever they are commended for keeping the Sabbath before Christs resurrection yet others are condemned or sharply blamed for observing dayes the seventh day not excepted after Christs assention I mean as the Apostle does Jewish dayes Gal. 4.10 O but St. Luke wrote not his Gospel till after the ascention Answer What then was the old Sabbath therefore in force at that time by the same rule he may conclude the Passeover mentioned by the same Evangelist in the * ch 22 v. 7. foregoing Chapter was then in force too We are to judge of these womens practise according to the date of their act not according to the date of the Evangelists book Besides some take these words to be no commendation but a bare historical narration And if the particular day be here intended as referring to the Commandment they conceive it may be spoken signantèr and according to the original the Text may be rendered thus they returned and prepared spices and ointments * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rested that Sabbath day indeed according to the Commandment that is they rested indeed that Sabbath day but never after upon that day according to the Commandment Again others expound it thus it was not the particular day on which the Sabbath was then kept so much as their * Mr. Collier against Fisher p. 13 14. manner of keeping it which is looke at in referring to the Commandment and so the commendation pitches rather upon the quomodo then the quando therefore it is not said they rested the seventh day as T.T. prints it but they rested the Sabbath day or day of rest according to the Commandment the most that can be made of it is this that t is a commendable thing to dedicate a day of rest to religious and holy rest The Spirits appellation argues not his divine approbation Answ 2 my meaning is The Holy Ghosts often I cannot say alwayes calling the seventh day Sabbath day proves not his approbation of that day for our Christian weekly holy-day under the Gospel because under the same name and title he has bin pleased to disown that day Colos 2.16 No matter though it be sometimes called Sabbath after it was discharged for so is circumcision called circumcision and the other Festivals of the Jewes Pentecost especially called * 1 Cor. 16.8 Pentecost long after it was degraded from the dignity of a solemn Festival as a man may be called by his proper name afer he is dead and buried And so I might proceed to the refutation of his next notion about the feast of Pentecost viz. That it fell that year on the Saturday or seventh day but this shall receive a more full answer in a more fit and proper place His fourth and last Argument for the seventh day is from the Saints observation which runs chiefly upon the practice of Paul it would be too tedious to transcribe his whole story Take the strength of it as it follower in this plausible Objection As it was Christs constant custome to celebrate the seventh day Sabbath Luke 4.18 So it was Pauls Acts 172. Obj. 4 and such as his custome was such was his commission and we must be followers of Paul as he was of Christ 1 Cor. 11.1 t is his own rule Philip. 4.9 Those things which ye have both learned and received and heard and seen in me do Only it must be understood with these limitations that Pauls practice be plain possible peaceable Evangelicall and unrepealed for we may not follow Paul in his compliance with the Jewes in ceremonials no not to gain the Jewes But his practice in observing the seventh day was truly Evangelical and never in the least tittle repealed nor altered neither was it his single practice but the custome of all his companions and associates Acts 13.13 14. ch 15.40.16 13 17 24. And that not only among the Jewes but the Gentiles also Acts 13.42 ch 18.4 Therefore he did it not to please the Jewes but purposely for a pattern to the Gentiles Hence he exhorts the Corinthians Gentile Churches to follow him as he followed Christ and it was at Corinth that he kept the Sabbath Acts 18. Therefore this was the pattern wherein he would have them be his followers and us also for the Epistle is written to us as well as to them 1 Cor. 1.2 Thus he pleads Pauls custome and addes It was his constant custome and whereas saies he it is made a great Argument for the observation of the first day that Paul preached once that day Acts 20.7 it is as clear Paul preached every Sabbath-day Acts 18.4 Only the Translators have not dealt so clearly upon which account among others he charges them with sin yea with inexcuseable sin p. 139. because Acts 20.7 they render the word preaching for the greater advancement of the first day whereas Acts 18.4 they call it reasoning to obscure the seventh day although the Greek word be the same in both places Then he frames an objection against himself which he can never an swer Obj. Paul only took that opportunity to preach to the people To which he answers 1. They that object thus speak without book 2. They make the Apostle a constant dissembler 3. They may as warrantably lay this crime to Christ himself that he took such opportunities and not in conscience of the Sabbath Thus he words it out and casts seducing glosses upon the sacred Scriptures to beguile unstable
this last book of the Bible to the praise of him who is our Alpha and Omega the very name speaks Christ the Author of it if not his Resurrection whereby he was declared both Lord and Christ the occasion of it The antients had it in singular esteem for the very name sake 't is an elegant and pious poem which I find written upon it by Sedlius an antient Christian Poet who was but a few years * Vid. Sixti Senesis Biblioth sanct p. 308. Jerome's Junior Caeperat intereà post tristia Sabbata felix Irradiare dies Libr. 5. Carm. Culmen qui nominis alti A domino dominante trahit primusque videri Promeruit nasci mundum atque resurgere Christum In English thus After sad Sabbaths th' happy day'gan dawn Whose lofty name from Lord of Lords is drawn A blessed day that first was grac'd to see Christs Rising and the worlds Nativity But we have more antient Records than this appropriating the title of Lords day to our Christian Sabbath Omnes ferè sacrae Scripturae interp etes tam veteres quam Recentiores de primo dïe hebdomadis intelligunt Wallaeus dissert de 4. prae cap. 6. p 150. Ignatius who lived in St. Johns time makes it a weekly holy day of the Christians observed in the room of the Jewes Sabbath So Tertullian Atharasius Hierom Austin who not By this title we may trace it down from the Apostles times through the Ocean of the Fathers Councills Schoolmen to this present age wherein we live And to come to Scripture there seemes to be much in that which Beza observes out of an antient Greek manu-script wherein that first day of the week 1 Cor. 16.2 is expresly called the Lords day and the Syriack translation tells us * Institut Theol loc 48. de cana Dom. that the Christians meeting together to receive the Lords Supper 1 Cor. 11.20 was upon the Lords day And Bucanus saith this Sacrament is called the Lords Supper as in respect of the institutor and the end of it I had rather interpret the Lords day by the Lords Supper than as Bucan does the Lords Supper by the Lords day so also in respect of the day on which it was wont to be administ viz. The Lords day citeing that Text Acts 20.7 and hence also the antients stiled it Dies panis the day of bread because the Churches of Christ ever used to break bread on this day But to end all disputes if Scripture may be safely interpreted by Scripture and dark places by plain ones then let us expound the Lords day Rev. 1.10 by the Lords Supper 1 Cor. 11.20 Here let the reader take notice that the blessed Spirit of God who had his choice of words and never spake any thing but upon admirable reason never vouchsafed this title of honour in the new Testament but only to the Supper and the day the Lords Supper and the Lords day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 1.10 Neither can any third Text be produced where this Epithet is applyed to any thing else Now the phrase being the same and thus singular the sense must needs be the same Look therefore in what notion the Supper is the Lords Supper in the same sense is the day stiled the Lords day The supper is the Lords because the Lord Christ instituted it yea and substituted it in the room of the Passeover and why not the day His * So Mr. Perkins in his cases of conscience because he instituted and substituted it in the room of the old Sabbath T is evidently a day of Christs institution a day of the Lords own making and with reference to his Resurrection he made it such a day of the week not such a day of the year as we proved before in a word let any other day be set up in constitution with the first day of the week for the title of Lords day and we shall easily non-suit it Our Saviours birth-day bids fair for it Obj. 1 T.T. Answ Then it must be a day of divine institution which I hope he will not say But I answer further if the day of Christs nativity or any other day besides the first day of the week had been devoted to Christ and intended by John in this place he had spoken very obscurely to say I was in the spirit on the Lords day he would rather have said I was in the spirit on one of the Lords dayes Annot. ad loc But to put this fancy to flight observe the day here dignified with this magnificet title must needs be some noted day the circumstances of time place and person are set down as Beza observes the better to conciliate credit to the truth of these heavenly visions therefore all but that of the place have an eminent badge of cognizance upon them John was a known person and the Lords day with an emphatical Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a well-known day doubtless he that relates to others such a thing done such a day presupposes the day sufficiently and certainly known for a doubtfull circumstance darkens a story and drawes a curtain in stead of opening a casement to give light to the matter now let us put it to the question what day was more eminently and unquestionably known in all the Churches of Christ than the first day of the week Which the Secretaries of Christ all the four Evangelists had so exactly noted and the Psalmist so prophetically extolled as a day of the Lords making St. John could not but know that these seven Churches knew the first day of the week to be Christs Resurrection-day and neither he nor they could be ignorant that Christs Resurrection-day was the day which the Lord had made and what 's that but the Lords day As for our Saviours Birth-day although it were a day of wonderful mercy yet it is left in great obscurity not one of the Evangelists marking it out by name neither can it be so clearly resolved either what day of the * Unless the adversary will grant Mr. A. that it was the first day of the week week or what day of the month or what month of the year nor hardly what year of the world our Saviour was born in but it may be matter of controversie See divers disputes about it in Dr. Willets Hexapl. on Dan. chapter 11. If John intends any single day t is most likely to be the seventh day which was antiently stiled the Lords holy day Obj. 2 Isai 57.6 and is declared by Christ to be his day Mark 2. last and no other day throughout the Gospel does he declare to be his This he and Mr. Braburn in contradiction to the whole Christian world would fain perswade us that the Lords day which St. John speaks was the old Sabbath But He may as well say that the Lords Supper which St. Paul speakes of was the old Passeover Ans
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
Jewes Sabbath was not at least not as a Sabbath nor with equal solemnity as the Lords day nor as of necessity so it was ever condemned and the Lords day was ever preferred before it if not observed without it in the purest Churches for the first two hundred years after Christ to say no more Let us examin witnesses in order as they come First Ignatius Let us hear what Ignatius saies who lived some thirty years in the Apostles times and in his Epistle to the Magnesians in the Vulgar Edition is brought in speaking to this purpose * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us therefore no longer keep the Jewish Sabbath as rejoicing in idleness for it is written He that will not labour let him not eat and in the sweat of thy browes shalt thou eat thy bread But let every of us keep Sabbath spiritually not in bodily ease but in the meditation of the Law not eating meat drest yesterday or drinking luke-warm drinks or walking out a limited space nor in dancings and sensless sportings but in admiration of the workes of God And setting aside the Sabbath let every one that loves Christ keep holy the Lords day the Queen of days the Resurrection day the highest of all dayes I do the rather insert this Testimony though Dr. Vsher except against this Edition of Ignatius his Epistles because T. T. cites it also for the Saturday-Sabbath only he mangles and misinterprets it dealing with Ignatius as men use to deal with Mag-pyes slitting their tongues to make them speak what they would have them Just thus he deals with this renowned father severing the last clause from the rest of the sentence and singling out a little piece of it to serve his own turn for he insists only upon the last branch and mistranslates it too his words are these Next after the Sabbath-day let every friend of Christ make the Lords day a Solemn festivall As if Ignatius had preferred the Jewes Sabbath before the Lords day but by his favour this clashes with the context for in the foregoing words Christians are counselled no longer to keep the Jewes Sabbath but to work upon it for it is written He that will not labour let him not eat Whereas on the contrary all that love Christ are charged to keep the Lords day a solemn Festival Exam. Concil Trid. de dieb Fest p. 257. being the Queen and princess of dayes Besides these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are well rendred by setting aside the Sabbath So learned Chemnitius and others translate them If any desire further satisfaction I referr them to judicious Mr. Cawdrey who ha's dexterously discuss'd this Testimony The more * Approved by Dr. Twiss after it had been compared with a latin translation found in Caius Col. library in Cambrig and two other Manuscripts in Oxon the one in Magdal the other in Balliot Coll. Library correct copy of Ignatius ' Epistle to the Magnesians presented by Dr. Vsher as agreeable to the citations of Eusebius Athanasius and Theodoret ha's this material and remarkable passage in it The Blessed Martyr speaking of the Jewes converted to the Faith of Christ in his dayes gives this most Christian Character of them * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Magnesian That they did no longer keep the Sabbath but led their life according to the Lords day in which our life arose in which words First He expounds what St. John meant by the Lords day Rev. 1.10 namely the day of our Saviours Resurrection and that not as an anniversary but a weekly holy-day contradistinct to the Jewes Sabbath Seconly He acquaints us with the practice of the Church in those Apostolick times which was to observe the Lords day in stead of the old Sabbath If the converted Jewes did thus how much more the Christian Gentiles Therefore blessed Ignatius his preface to this discourse shall be my conclusion by way of caution to my Christian brethren a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem Suffer not your selves to be carried about with diverse and strange doctrines for if we shall still live according to the Jewish Law we deny that we have received grace And a litle after b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ibid. Since we are become the disciples of Christ let us learn to live according to Christianity For it is absurd to profess Christ and Judaize For Christianity ha's not beleeved into Judaism but Judaism into Christianity As for Ignatius's Epistle to the Philippians which the adversary glories it is rejected as spurious and counterfeit and indeed there is nothing of an Apostolical spirit breathing in it See Mr. Perkins Praep. to the dem of the problem Our next witness is Justin Martyr who lived in the very prime of the primitive times about a hundred and fifty years after Christ's Nativity Justin Martyr at * Vide Alfied Chron. Patr. p. 450. what time he wrote a learned Apology for the poor persecuted Christians to Antoninus pius the Emperour wherein among other things he mentions the manner of their publick meetings on the Lords day which he calls Sunday because he had to do with a Pagan Emperour his words are these Vpon the day called Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Apol 2. ad Cal◠all that abide within the cities or the villages do meet together in some place where the Records of the Apostles and the writings of the Prophets as much as is appointed are read unto us The reader having done the Priest or President ministreth a word of Exhortation that we do imitate those good things which are there rehearsed then standing up together we send up our prayers to Heaven which being ended there is delivered unto us bread and wine with water Water to mingle with their Wine in those hot countries of which as he sayes a little before none are allowed to partake but baptized persons Beleevers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as live according to the rule of Christ After this the Priest or President offers up as much as in him is our prayers and thanksgivings to God and all the people say Amen then those of the richer sort every one as his good will is contribute something towards the relief of the poorer Brethren c. What an excellent pattern is here for after-ages and how agreeable to the practice of the Apostles themselves here we have publike assemblies prayer preaching reading the Scriptures breaking of Bread distributing to the poor and all this upon the day called Sunday that is the Lords day and why upon this day rather than any other let Justin himself resolve this as he doth in the next words * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. On the Sunday saies he we all make a publike Assembly in as much as it is the first day in which God who changed the darkness and the first matter made the world and because on this day Jesus Christ our Saviour arose from
of holy Convocation and so is every first day of the week to us which as some conceive the Holy Ghost foretold long since by the Prophet Ezekiel saying Ezek. 43.27 It shall be that upon the eight day and so forward the Priests shall make your burnt offerings upon the altar and your peace-offerings or thank offerings and I will accept you saith the Lord 't is a clear prophecy of Gospel-times if not the special time of Gospel-worship upon the eighth day i.e. the first day of the week Answ 2. Touching our Saviours travelling this day I have answered before That it was without labour such as is the motion of immortal and glorified bodies and therefore no President for us who dwell in these corruptible houses of clay And I add moreover That Christs walking with his Disciples that day was no more an impeachment to the holy rest of the first day than the Fathers working every day to the Sabbatical rest of the seventh day 'T is our Saviours own Argument in answer to a like objection My Father worketh hitherto and I work John 5.17 That I termed this journey to Emmaus a Sabbath-days journey was in reference to the discourse by the way not the length of the way To which upon second thoughts I add this further answer That 't is very uncertain whether Christ travelled all the way on foot to Emmaus and back again The Scripture is silent and therefore we may not speak The Objector indeed has it often up That Christ travelled fifteen miles on his Resurrection-day but he speaks without Book and can never prove it by Scripture for he might overtake the two Disciples near Emmaus and how he came there we read not neither can we tell how he conveyed himself back again to Jerusalem Guesses and conjectures are no arguments Answ 3. That the Saints cast their accounts on this day I utterly deny we have nothing but the bold and bare word of the Objector to prove it and let him not blame us if we look not upon him as such a Pythagoras that his Ipse dixit should carry it More might be added in pursuance and prosecution of this Thesis that the Lords day is the Christian Sabbath but Mr. Cawdrey Mr. Bernard Mr. Ley and sundry others have spared me this labour POSITION VI. That the Sabbath begins in the Morning THis Position hath been also handled and proved abundantly by others chiefly by Mr. Cawdrey and Mr. Pynchon whose Arguments I judge unanswerable 'T is to me an unquestionable conclusion That the Sabbath being a natural day consisting of 24 hours it must begin and end as the natural day it self does Now in Scripture-account the natural day begins and ends at or about midnight that it begins in the dark night is evident from that fore-mentioned place Mark 1.35 Where we read of our Saviours rising in the morning a great while before day or while it was deep in the night Hence also the evening of the natural day is reckoned from about noon or mid-day Matth. 14.13 When the evening was come the Disciples came to Christ The Scripture speaks of two evenings Exod. 30.8 Chap. 16.12 about sending away the multitude to seek their dinner in the Villages and that this was not the sun-set-evening is clear for after the multitude had dined and were dismissed we read of another evening v. 23. so that the former evening all circumstances considered must needs be about mid-day therefore it must have a morning answerable to it which must necessarily begin about mid-night when the a Jonah 4.7 morning-Sun begins to ascend as it does from mid-night till mid-day or b Prov. 4.18 perfect day and then it declines again and the c Jer. 6.4 shadows begin to be stretched out called the shadows of the evening till they fall into the darkness of the night which is deepest at mid-night Against those that begin the natural day and so the Sabbath at Sun-set evening we may object this which they can never answer That by their reckoning Christ must rise from the dead the second not the third day after his burial For 't is clear that he was not buried or inclosed in the heart of the earth till after the sun-set evening Matth. 27.57 Mark 15.42 For Joseph went not to Pilate to beg the body till the even was come namely the later evening which begins at Sun-set and after this there were many things to be done before the blessed body of Christ was laid in the Sepulchre As the (c) Mark 15.46 buying of fine linnen to wrap it in besides the imbalming or perfuming it with d John 19.40 spices and odours as the manner of the Jews was to bury This together with other Funeral rites took up some time so that it must needs be after Sun-set before this sad Funeral was finished Now if the Sabbath had begun with the Sun-set evening Christs Resurrection-day being the morrow after the Sabbath could be but the second day whereas it is a great Article of our faith grounded upon the e 1 Cor. 15.4 Scriptures That Christ rose from the dead the third day to fulfill the type of Jonas Further however the Jews in later times begun their Sabbath at evening as we grant they did superstitiously reckoning their preparation-time part of their Sabbath-time yet it is very considerable that the Holy Ghost keeps a contrary account stating the end of the Sabbath towards the dawning of the day following as Matth. 28.1 in the end of the Sabbath which dawned towards the first day of the week Now if the Sabbath ended at the dawning towards the next day then it must needs begin about the same time the day before and as the old Sabbath began and ended in Gods account so must the Lords day In a word how preposterous is it and incongruous both to Scripture and nature to begin the day at evening how ill does this agree with those Texts of Scripture that make the morning the first part of the day and evening the last The Angels we know are called f Job 38.7 morning stars not evening start because they were created in the beginning of the Creation and the days of the Gospel are called g Zech. 14.7 evening in the evening it shall be light because they are the last days according to the common Dialect of Scripture h Psal 5.3 Psal 143.8 Gen. 49.27 morning time is first evening last and evening never signifies early but late because it is the later part of the day But others have sufficiently cleared this truth already to add any more were but to light a candle to the Sun A word or two in answer to the Objections and we have done First Object 1 T. T. p. 56. We are told that Gen. 1. the day began at evening for the darkness went before the light and this darkness with the ensuing light saies the Objector made the first day and
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-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