at his own house in the poores box c. At his own house Answ How then could it be avoided but there must have been gatherings at Pauls coming Which the Text forbiddeth The Apostles care was to have their collections ready i. e. in a publick stock or bank against his coming lest haply they of Macedonid coming along with him to whom it seems he had boasted of the Corinthians forwardness should find them unprepared * 2 Cor. 9.3 4. and so both he and they should be ashamed of his boasting That phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated by himself may as well be rendred of himself that is Answ 2 sponte sua of his own accord And so Musculus interprets it when t is said Puta illud in Graco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non esse positum pro apud se seponat sed hoc sensu quisque vestrûm suapta sponte i. e. in caetu sacro thesaurizans cui proposito nonsatisfecisset si quisque aqud se domi reposuisset etjusmodi namque reposita tum demum collidenda essent cum ipse ad eos venisset quod vitari volehat Wolph Museul ad Loe. let every one lay by treasuring up in store t is not meant let every one lay by himself apart and privately but at your publick meetings casting it into the publick treasury of the Church and that freely of his own good will That there may be no gatherings when I come whereas if every one had laid by in private onely at his own house there would have been need of gatherings at his coming the thing which he takes special care to prevent it seems the Apostle came but seldom and could not tarry long when he came for he had the care of all the Churches upon him especially the Gentiles the world through 2 Cor. 11.28 His work was to gather and govern Churches he must not therefore spend his time in gathering moneyes or going from house to house to call for every mans weekly contribution this had been a leaving the word of God to serve tables as the other Apostles said in a like case Acts 6.2 The survey the Apostle exhorts every man to take of his own estate that he might give thereafter Obj. 3 does notably overthrow the conceit of a first-day-Sabbath for he orders every man to lay by in store as God hath prospered him that is according as his yearly revenue increaseth or his weekly trade proves more or lesse gainful If the first day had been a Sabbath the Apostle knowing the proneness of our nature to mind earthly things would never have put them upon the consideration of their outward estates That the first day of the week is a Sabbath Ans 1 or day of rest is no conceit but a Scripture-truth as it shall ere long appear to the shame of such reviling adversaries 2. That upon this day they must take a survey of their estates because they must give according to their estates and incomes is a conceit indeed there is no colour of consequence in it for I hope they might take their survey on the Saturday night no necessity of deferring it to the Lords day Suppose a Minister of Christ should urge this Apostolical ordinance still as I am informed Mr. White of Dorchester did pressing his people to contribute and lay up something in a common stock every first day of the week for the releif of the poore and that according as God should blesse and prosper them in their callings the week before Does it follow that therefore when the people are assembled together on the Lords day they must make the Church their Counting-house or before they come there turn over their shop-bookes in stead of their Bibles What a ridiculous inference were this Good huâ—â—ands I should think would end the week and their work together good Christians to be sure will do so and not make the Lords day their counting-day a recounting-day indeed they may and must make it to recount the blessings of providence in a way of praise and thankfulness and this is a Sabbath-day duty as appeares by that * Psalm 92. Psalm for the Sabbath But further to dash this dream of the adversary let him consider that in effect as much is * Ez. 46.5 6. said of the Sabbath in the old Testament as here of the Lords day and it may be t is meant of the Lords day-Sabbath T is further objected That Pauls Epistle was read in these Churches on the Sabbath-day Saturday he means and then the Apostle exhorted them to Charity and would have it to be their first work the next day while the sweet sense of the Epistle was upon their Spirits c. But This is frivolous For Gal. 4.10 The Apostle had utterly condemned the Saturday-Sabbath among the rest of those legal dayes and that he should build again the things he had destroyed we are not so much as to suppose Now take the sum of all On the first day of the week our Saviour was raised from the dead on this day he often appeared after his resurrection sent his holy Spirit on this day after his ascension and stampt his own blessed name upon it on this day the Saints assembled the Apostles preached the Sacraments were administred Charities Collected and concerning this day the Holy Prophets prophecyed what day was ever markt out with more shining and illustrious Characters The Best Antiquity for the Change of the day TO this Scripture-evidence for the change of the day we shall now add something by way of Testimony from the Records of Antiquity I may truly say 't is the glory of this truth that besides Scripture authority it ha's the most luculent Testimony in the writings of the Antients of any paralel-truth controverted in these disputeing times we may trace it all along from age to age ever since the Apostles times and with much contentment behold how providentially it hath pleased the Lord to guide the pens of his faithfull Martyrs and Ministers in their witness-bearing to this sacred truth especially in the first five hundred yeares after Christ wherein we shall find enough to silence the vain glorious vapourings of the adversary who affirms That the spotless spouse of Christ in her primitive purity and while she was decked with the Diadem of infallibility T. T. p. 62. and 106. namely during the first three Centuries did constantly observe both the seventh day and the first day of the week yea for the first 400. years if he may be beleeved By the way let the reader take notice of two considerable grants here First That the Church was decked with the Diadem of infallibility as he calls it for the first three hundred years Secondly That the Lords day was constantly observed during this state of the Church's infabllility For both dayes were observed saies he The Lords day was indeed besides his bare word I will bring sufficient witness for it But the
Zech. 4.7 Temple was finished the head-stone was brought forth with shouting crying grace grace thereunto So here when the work of our redemption should be finished and Christ exalted as head and corner-stone of his Church by his triumphant Resurrection the Holy Ghost intimates the solemn gratulation and publick praise that the Church should offer on that day So we are to understand the next words were as c Isal 56.7 Mal. 1.11 usually New Testament-worship is set forth in an old Testament-dress v. 27. God is the Lord which hath she wed us light light indeed when the Sun of righteousness arises he has made it a day of light and gladness to poor self-condemned sinners therefore bind ye the sacrifice with cords to the horns of the altar That is offer to the Lord the sacrifice of publick praise and thanksgiving verse 29. Oh give thanks unto the Lord for he is good his mercy endureth for ever So that t is evident a day of solemn worship is here intended and Christs resurrection day is principally pointed at as a day which the Lord would institute and a day which the Church should celebrate Saying This is the day which the Lord hath made let us be gland and rejoyce therein What a plain Scripture-proof is this of Divine authority of the Lords day So plain that the adversary is forced to grant it page 61. It must needs be meant of Christs resurrection-day saies he and when he wrote his first book he excited Christians to the weekly celebration of it Whereas in a late railing pamphlet since he seekes to smother the light and evidence of this Text by a silly evasion that the Psalmist speaks not of every first day of the week but Easter-day as may be conjectured But I shall easily shake off this slight exception Away with conjectures let us search the Scriptures what day does the Holy Ghost in Scripture call Christs resurrection-day Ask Matthew Mark Luke and John they 'l tell you Math. 28.1 Mark 6.2 Luke 24.1 John 20.1 19. t is the first day of the week the day of the year is never mentioned nor the day of the month on which Christ arose but the day of the week only to teach us doubtless that Christs resurrection-day must be no yearly or monthly but a weekly solemnity Good reason that the work of Redemption should have as frequent a commemoration as the work of Creation had Now ponder this good Reader and the Lord print it upon thy heart the day of the Saviours Resurrection prophetically extolled in the old Testament as the day which the Lord hath made is historically noted down in the New Testament as the first day of the week and now we shall draw an argument which I hope will be an arrow of conviction to the contrary-minded the rather because it comes out of Gods own quiver thus the day of Christs resurrection is the day which he Lord hath made for duties of solemn worship but the first day of the week is the day of Christs Resurrection therefore the first day of the week is the day which the Lord hath made for duties of solemn worship The proposition is warranted by the Testimony of the Psalmist the assumption is confirmed by the harmony of all the four Evangelists the conclusion therefore will stand as long as the world stands namely that the first day of the week is a day of divine institution mark'd out by the finger of God the spirit of Christ for a day of solemn weekly worship under the Gospel For as I hinted before the testimony of Jesus is the spirit of prophecy * Acts 1.16 2 Tim. 3.16 1 Pet. 1.11 and ch 3.19 Rom. 15.4 It was by the spirit of our great Prophet that all the Prophets of old did speak Like stars they all borrowed their light from this Sun they were irradiated and inspired by Christ and when a holy Prophet foretels such a thing shall be we may as confidently build upon it as if Christ himself had said I will have it so For indeed it is the voice of Christ that speaks in the old Testament as well as in the new And possibly this may be one reason why the Lord Christ has spoken so little in the Gospel concerning some new Testament-ordinances as the Lords day for one namely because the Prophets had spoken so much before and Christ would not take off his people from the study of the old Testament upon which the authority of the new does so much depend Me thinks as to the controversie of the Christian Sabbath this should abundantly satisfie any sober Christian that the day of Christs resurrection was prophesied of by David and others as a day which the Lord would make and institute and accordingly practised by the inspired Apostles upon the first day of the week and this practice perpetuated by the Church of Christ the Catholick Church in all ages since for above sixteen hundred years What can be objected with any colour of reason against so clear a truth Christ hath not left one syllable for the institution or celebration of this day T.T. p. 120. Answ Not one syllable Why did he not grant before that Psalm 118. compared with Acts 4. Must needs be meant of the resurrection-day and does not the spirit speak expresly Mr. Perkins in his cases of conscience argues for the Christian Sabbath from this text Cyprian Austin and Ambrose and all the ancients who have ever cited or saluted this place Psalm 118. do expound it and understand it of the Lords day See Mr. L. strange This is the day which the Lord hath made Is it a day of the Lords making and will he make nothing of that What else can be made of it but a prediction of a Divine institution which is equivalent to a precept especially when expounded by Apostolical practice as this has been Let it be seriously considered in what other sense can a day made long before in respect of Creation be stiled the day which the Lord hath made than in respect to a divine institution An institution then it is and the occasion of it Christs resurrection which was the concluding act of our Redemption and what an impression of glory does this stamp upon the day above all the dayes that God ever made the seventh day and all As some * years are crowned with Gods goodness above others so dayes also The work crownes the day as I have often said and the greater the work the greater the day now that work in which God is most glorified in all his attributes must needs be the greatest work such is the work of Redemption Quasi hactenus nullus fuerit in orbe dies Mollerus in Loc. therefore the day set apart in commemoration of it must wear away the crown from all other dayes Such is Christs resurrection-day therefore Emphatically stiled The day which the Lord hath made as if there had never been
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
28.4 Abraham the father of the faithful then to David and others in after-ages till at last it was fully accomplished by the most glorious resurrection of Christ from the dead whereby he trode on the Serpents head and all to-bruised it This consideration will out deep in the adversaries cause and to set the better edge upon it let it be further considered 7. And lastly the Holy Ghost has fully assured us that Christ in the promise was of the same antiquity with the confessed ground of the seventh dayes Sabbath c Heb. 3.3 4. The Apostle confesses that one ground or occasion of singling out that precise seventh day was Gods ending his work evidenced by his entring upon his rest And when this was done the same Apostle in the same place informs us the works sayes he were finished from the foundation of the world Now hear another Apostle guided by the same Spirit speaking of Christ in the same terms not differing in a tittle d Revel 13.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observe the difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one signifies from the other before Joh. 17.24 Eph. 1.4 Thus he styles him the Lamb slain from the foundation of the world he does not say the Lomb slain before the foundation of the world as if it intended Christ in the eternal purpose of God but from the foundation of the world which clearly speaks Christ in the promise of Godfrom the beginning Now by the foot-steps of these two Texts compared how visibly may we trace the Antiquity of Christ in the promise and find a Saviour promised before a Sabbath instituted The seventh day-Sabbath was instituted upon Gods finishing of his works now as the works were finished from the foundation of the world so Christ was slain from the foundation of the world slain I say in respect of his Fathers promise and his own personal beginning to undertake that work which he was to perform in a way of suffering and dying so that when the Father ended his work of Creation the Son entred upon his work of redemption and thereby added a further perfection to the first work Whereupon God rested the seventh day and blessed it That is appointed it for a day of spiritual blessings upon the account of Christ the promised and blessed seed All which particulars premised it will be a truth of unquestionable evidence that the institution of the old seventh day was founded and bottomed upon Christ in the promise And now a dim eye may easily discern mutability lying at the very foundation of the day and thus it may be demonstrated A day founded upon Christ in the promise must necessarily be changed when the promise shall be fully accomplished Argum. But the old seventh day was founded upon Christ in the promise as appears by the premises Therefore c. The proposition needs no confirmation or if it does take it thus If the greatest duty founded upon Christ in the promise was to vary and change with the promise how much more the day For instance the great duty of believing in the Lord Jesus It cannot be denyed but one and the same Christ was the object of saving faith in all ages before the law under the law and under the Gospel Heb. 13.8 Rev. 1.8 Christ Jesus the same yesterday to day and for ever being he which was and which is and which is to come And so the faith of Gods elect which was and is and is to come looks to the same object But yet according to the different state of the object the eye of faith has had a different and various aspect Old Testament-believers who went before looked to him that should come after we that come after in the New Testament look to him that is gone before As long as Christ was in the promise they believed in the Messiah to come now the promise is fulfilled we believe and know that the Son of God is come And though still we look for his second coming to judge the world 1 Joh. 5.20 yet his first coming to save the world by his blessed Incarnation his bitter Passion and glorious resurrection we no longer expect as to come but look upon as already come and gone Well then you see how this great duty of believing circumstantially varies and changes with the promise and why because it was founded upon Christ in the promise And verily if the old Sabbath had the same foundation as we have proved then it must admit of the same variation As long as Christ continued in the promise the seventh day from the Creation was the Sabbath day but now the promise is accomplished the * Note that well day must be altered for the first foundation upon which it stood is removed And as we cannot now call that true faith which looks upon the Messiah as yet to come in the sense above mentioned so neither can we count that the true Sabbath which leans upon the promise of a Messiah to come Look to it if you keep the old seventh day you must keep Christ still in the old promise and together with the Jews Sabbath profess the Jews faith the twelfth Article of whose cursed Creed is this I believe with perfect faith that the Messiah is yet to come Buxtorf Synag c. 1. p. 4. And thus deluded creatures may see what they have gotten by siding with forlorn infidels against the principles and practises of the Christian world But I must here resolve a scruple or two and then I shall put a period to this first part You will say if the old seventh day were founded upon Christ in the promise Scrup. 1. then it must have been changed as soon as Christ was manifested in the flesh It followes not Resol 1. for the promise was not fully accomplished when Christ was manifested in the flesh but when he was justified in the spirit by his resurrection from the dead then indeed it was completely fulfilled as Paul and Barnabas do plainly testifie to the Jews at Antioch Act. 13.32 33. Acts 13. The promise which was made unto our fathers God hath fulfilled the same unto us their Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adimpleoit Arius Mont. in that he hath raised up Jesus again So that the day of Christs resurrection was infallibly the day of the old Sabbaths expiration for then the promise upon which it was founded was fully accomplished of which more hereafter But will not this argument overthrow the duty as well as the day the Sabbath it self as the old seventh day Scrup. 2 Not in the least Resol for a Sabbath or day of rest in general is moral-natural and so perpetual but the fixing of it on that precise seventh day was meerly positive if not ceremonial Therefore the particular day may be and is cashiered and yet the duty Sabbath or holy rest still retained as the duty of solemn fasting is still
the Sabbaths here specified were a shadow of things to come whereas the Lords day as one well observes is only a memorial of something past to wit the glorious resurrection of Jesus Christ So that to argue from hence against all difference of dayes under the Gospel as the old Anabaptists and Familists do is evidently to stretch the Text beyond the stapse But to urge it against all the Jewes Holy-dayes their weekly Sabbath and all is not at all to force it For First The Apostle seemes to speak distinctly and distributively enumerating the several sorts of dayes in observation among the Jewes Holy-day New moons Sabbaths and the gradation from yeerly holy-dayes to monthly new Moons and from them to weekly Sabbaths is visible enough to such as are not blinded with prejudice See Mr. Shepheard Thes 20. part 2. Secondly The plural term Sabbaths is usually put for the singular the Sabbath or seventh day now under dispute Yea I cannot find any one Text in all the new Testament where it is applied in the same number to any other day or Sabbath but the old seventh-day-Sabbath * Math. 12.1.5.10.12 Mark 1.21 ch 2 24. ch 3. v. 2. Lu. 4.31 ch 13 v. 10. Acts 13 14. in all these Texts t is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seven or eight times the same word as it is here set down in the plural number is used for that old weekly Sabbath and not so much as once for any yearly Sabbath therefore inall reason that precise weekly Sabbath must be here I willnot say in cluded only but principally intended Thirdly * 2 Kin. 4.23 even in the old Testament where ever New Moons and Sabbaths go coupled together unless the phrase be figurative 1 Chro. 23.31 2 Cron. 1.4 ch 8.13 ch 31 v. 3. Nehem. 10.33 Ezek. 45.17 Hos 2.11 Amos 8.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Isai 66.23 the Jews weekly Sabbath is denoted by it as appears by those several Scriptures cited in the margin in most of which their annual Sabbaths are excepted and distinguished by another name scil Feasts to which answers the words holy-day in this place Colos 2.16 For indeed the word in the original fignifies a feast or festival day Thus let Scripture expound Scripture and truth will be truth in spight of errour take the whole sentence together holy-day new Moon Sabhaths and if it be an Old Testament-phrase it alwayes implies the old seventh day-Sabbath or take the words Sabbaths singly by it self and if it be a New Testament-term as 't is like it is it ever I think I may truely say ever signifies the same seventh day unless when it is put for the week which here it cannot be The conclusion then is undeniable that the Jews seventh day Sabbath was a shadowy Sabbath and therefore it cannot be our Christian Sabbath for what have we to do with shadowes under the Sun-shine of the Gospel under the clear and bright discoveries of Christ 2 Cor. 3.18 when we may with open face as in a glass behold the glory of the Lord. Oh that the spirit of truth would take away that vail that lies upon the hearts of men that vail of errour and darkness which keeps out the light of this truth for a truth it is a plain truth as plain as Scripture can make it that the Sabbaths here mentioned were a shadow of things to come and I have made it evident that the old Sabbath as to the day is here chiefly intended it is not necessary that I should trouble the Reader to tell him my judgment what kind of shadow it was or what was shadowed by it in particular whether Christs rest that day full and whole in the grave or his rest the next day from the grave or a believers rest in Christ a compleat Saviour But this is certain a shadow it was of which something in Christ was the body and the body being come the shadow must be gone And so I might proceed to another argument but I must first remove some objections wherewith the Adversary has indeavoured to block up our way But all in vain First he tells us T.T. Obj. 1. p. 23.24 25. 't is evident at first sight that only such Sabbaths are ceased as were shadows of good things to come but the seventh day was never such a Sabbath A sign indeed of good things past and present it was but never termed a shadow of things to come This proceeds upon his accustomed fallacy Answ petitio principij a begging of the thing in question for he would make us believe that the old seventh day was none of the Sabbaths here intended which if we deny as we do then he has lost his conclusion for in this very Text it is termed a shadow of things to come what if we grant it a sign of something past so were the annual Sabbaths as he calls them Passeover Pentecost c. the one of their preservation in Egypt the other of the giving of Gods law yet both shadowes of things to come or else the Apostle was much mistaken The blessed Spirit by two other terms declares clearly what Sabbaths are ceased Ob. 2 1. Such as were against us 2. Contrary to us and such were those annual Sabbaths requiring great labour and travel in coming three times a year from all parts to Jerusalem the seventh day-Sabbath was never in the least against us nor contrary to us unless so far as we are against God and contrary to him as 't is elsewhere added 'T is very questionable Answ 1 whether these three annual Festivals Passeover Pentecost and the feast of Tabernacles be ever termed Sabbaths in Scripture indeed the Sabbatical years as every seventh year and every fiftieth year ae five or six times termed a Levit. 25.8 c. 26.34 35 43. Sabbaths 2 Chron. 36.21 but the Jews themselves could never say these were against them or contrary tot hem the one being a year of rest to their lands the other a year of release to their servants The weekly Sabbath or seventh day directly intended in the fourth Commandment I grant is nto againt us Answ 2 neither are we against it we own it we observe it and shall do I trust till we enjoy our everlasting Sabbath in Heaven But The seventh-day-Sabbath imposed upon the Jews or rather the hand-writing of Ordinances not Gods hand-writing but Moses hand writing was in some sense against us Gentiles and contrary to us as it was a piece of that old partition-wall which separated the Jewes from the Gentiles and occasioned b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Compare Col. 2.14 with Ephes 2.14 15 16. See the Dutch Annot. enmity between them that such a division or partition-wall there was we read in Ephes 2. whereby the Jews and Gentiles were parted and shut up as it were one from another that there was no correspondency between them and the symboll of this
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
offering of the loaves on the fiftieth day was not only an eucharistical oblation but also a token of the harvest 's being finished and ended 3. It is called the Feast of Pentecost because it was ever kept the fiftieth day the fiftieth day how reckoned From the morrow after the Sabbath that is the first day of the week but what mark had they to know this morrow by Moses tells them When you shall reap the harvest of yur land or when you begin to reap it for so t is expounded in Deuteronomie Deut. 16.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Begin to number the seven weekes from such time as thou beginnest to put the sickel to the corn In the Hebrew it runs thus from beginning to put the sickle into the standing corn thou shalt begin to number the seven weekes So that when they began their harvest they must begin their account of the fifty dayes and the first of the fifty was the morrow of the Sabbath or the day following the Sabbath namely the first day of the week and as they began so they must end the account on the same day as the first so the fiftieth day or day of Pentecost must be on the morrow of the Sabbath Levit. 23.15 16. and this is injoyned by the express command of God to be observed as a statute forever throughout their generations this is the plain Scripture-account and who can but observe the wisdom of God in it in ordering the matter thus that this Feast of weeks should never fall upon the seventh day but ever upon the first of the week the morrow after the Sabbath or the day immediatly following it if at least his statute-law had been observed What else could this presignifie as learned Dr. Vsher speakes but that under the state of the Gospel the solemnity of the weekly service should be celebrated upon that day Now I hope that famous Pentecost Acts 2.1 will be no Parable although we state it according to the Divine oracle upon the first day of the week the morrow after the Jewes Sabbath we need no Almanacks to help us here the Bible is sufficient And because the Sabbatrians stand so much upon supposed mysteryes in the Feast of Pentecost according to their traditional account I shall acquaint them with the reall mysteries of Christ accomplished exactly according to this true scripturall account See Dr. Usher there they may see the type and the truth admirably concurring For as at the time of the Passeover a 1 Cor. 5.7 Christ our Passeover was Sacrificed for us and lay in his grave the whole Sabbath following so on the morrow after the Sabbath when the sheaf of first-fruits was offered to God Christ rose from the dead and became the b 1 Cor. 15.20 first-fruits of them that slept c Math. 27.52 53. many dead bodies of Saints that slept arising likewise after him From thence was the count taken of the seven Sabbaths or fifty dayes Numb 28.26 Exod. 34.22 and upon the morrow after the seventh Sabbath which was our Lords day was that famous feast of weekes that day of Pentecost Acts 2.1 upon which day the Apostles having themselves received the first-fruits of the spirit Acts 2.1.4 5 41. begat three thousand souls with the word of truth and presented them as the first-fruits of the Christian Church unto God James 1.18 Rev. 4.14 and unto the Lamb and from that time forward doth Waldensis note that the Lords day was observed in the Christian Church in the place of the Sabbath In his learned letter to Dr. Twisse p. 91.92 Thus Dr. Vsher that Library of learning If it be objected that in this discourse he states Christ suffering at the feast of the Passeover and so falls in which the vulgar opinion which takes the morrow after the Sabbath Levit. 23. For the morrow after the Passeover-Sabbath I answer that cannot be for he had declared before that the Sabbath there intended is the ordinary weekly Sabbath and the morrow after it the first day of the week and he cites Isychius and Rupertus as interpreting it so before him to whom I shall mae bold to add Nazianzen who was before them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. in Sanct. Pentecost and in his 44th oration speaking of the Feast of Pentecost This nation sayes he meaning the Jewish nation uses to consecrate to God not only the first of their fruits and first-born but the first-fruits of their dayes and years also Thus the illustrious number of seven ha's carried the honour of Pentecost for seven being composed upon its self makes fifty wanting but one day which we have taken from this future age being both the eighth and the first day His phrase is something dark but his argument is clearly this that the Jewes Pentecost was fain to be beholding to the Christians eighth day or first day of the week to make up the complete number of fity dayes And the like he sayes a little before concerning their Jubilee every fiftieth year for seven times seven makes but fourty nine to perfect the number therefore they borrowed the first day of the week and so consecrated to God the first fruits of their dayes as well as of their land So that this computation of the fifty-dayes to Pentecost from the morrow of the weekly Sabbath wants no authority to back it neither humane nor Divine But the plain word of God is our best warrnat and methinks that should satisfie Dr. Twiss was no child at argument nor one that would be satisfied upon slight grounds but upon Bp. Vshers discovery of this truth by the fore-mentioned Scripture-evidence he professes that he had received great * In his printed letter to Bp. Usher satisfaction and acknowledges that the mystery of the feast of first-fruits was opened to the singular advantage of the honour of the Lords day The only material objection against this interpretation is the judgment of Mr. Ainsworth and the English Annotatours who take the Sabbath Levit. 23. For the Passe-over-Sabbath t is true they do so but herein they are led by the common opinion of the Hebrew Doctors who indeed are excellent guides when they keep the beaten rode of Scripture and sometimes to direct us at a doubtfull turning but here it may be proved that they themselves are out of the way I do not say our Christian writers but the Hebrew Doctors who in many things did make voyd the Commandments of God by their own traditions and if there be any mistake let it lie at their doores And cerainly a mistake there is in this point For that the morrow after the Sabbath could not be meant of the Passeover-Sabbath is clear For First It must be such a morrow after the Sabbath as must never fall upon the weekly Sabbath the reason is plain because it was the begining of their harvest when they put their sickle to the corn or harvested their harvest
a day in the world till this day dawned at the rising of the Sun of righteousnesse never such a day T is worthy to be noted what a wonderful concurrence of remarkable periods of time met together at our Saviours resurrection both in respect of the year and the day Is 61.2 ch 63.34 John 4.34 35. Heb. 2.14 15. 1. The year was a Sabbatical year the year of Jubilee as may be gathered from scripture which if it make nothing for the Christian Sabbath yet it makes much against the Jewes Sabbath themselves being witnesses For the Hebrew Doctors have spoken rarely to this purpose even to the admiration of considerate Christians The Divine Majesty say they will be to Israel in a Jubilee Freedom Redemption and finisher of Sabbaths H. Broughtons Sinai-sight 2. The day of our Lords Resurrection was a remarkable day in many respects As 1. It was the eighth day in a continued reckoning of dayes and eight was a number of greater prefection then seven in some respect witness Circumcision which was so strictly tyed to the eighth day John 7.22 Sacramentum hoc suit diei illius octavi quo dominus resurrexit ad justificationem nostram Ep. ad Fid. ita Aug. de Gelebr Pasch that if it had fallen on the weekly Sabbath it must not be omitted for the Sabbaths sake The antients insist much on this Circumcision on the eighth day was a type of that eighth day on which our Lord rose again for our justification sayes Cyprian 2. Christs resurrection was also on the third day after his passion which himself foretold as the day of his perfection For so some expound that saying of his The third day I shall be perfected Luke 13.32 Besides this third day was a day of * Ho. 6.2 Lu. 24.46 note in the Law and the Prophets a day appointed and appropriated to the Messiah signally markt out in the Kalendar of the Prophets and figured by many famous Types as that of Isaac who was virtually a James 2.21 offered and restored again the b Gen. 22.4 third day as it may be computed and that in a kind of c Heb. 11.19 figure as the Apostle intimates So also Hezskiah who was in account a dead man and on the d 2 Kings 20.5 third day miraculously revived again So e Jonah 2.10 Math. 12 40. See Ainsw in Gen. 22. Jonah and others from which instances the Rabbins it serms could conclude Christs Resurrection on the third day There be many a three dayes say they in Scripture of which one is the Resurrection of the Messiah 3. Christs Resurrection was on the first day of the week as the Evangelists unanimously testifie Which although it be termed by the blaspemous Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nazarens day in a way of reproach yet in Scripture-account it is a day of greatest renown being the first in order in the Creation and the first in dignity by our Saviours resurrection The first-fruits of time and the first-born of dayes and accordingly the only day in which our Lord became the f 1 Cor. 15.20 first-fruits of them that slept and the g Col. 1.18 first born from the dead that in all things he might have the preheminence 4. To all these may be added what some have probably argued that this first day of the week was our blessed Redeemers Birth-day as well as his Resurrection day yea the day of his Ascension into Heaven as well as the mission of his Spirit but this I leave to Mr. Aspinwal to make good Only thus much I dare assert that the day of our Saviours resurrection the first day of the week is the fittest for the commemoration of his Nativitie Passion Ascension and all other blessed transactions in the work of our Salvation For the Resurrection of Christ implyes all the rest but is not necessarily of them And if the Lord Jesus had not risen from the dead what benefit had we had either by his birth life death or burial or being dead and buryed how had he ascended and the Spirit the Comforter descended unless he had first bin raised from the dead Besides his Resurrection and Ascension are computed h Luke 24.26 Eph. 4.8 9 10. See Dr. Twisse p. 117. Sect. 5. 1 John 20.17 in Scripture as one compleat motion As his dying and continuing under the power of death for a time were but one entire work of Redemption For however after his resurrection he stayed a sew dayes here upon earth to confirm the faith of his followers and settle the affairs of his Kingdom yet he was no sooner risen but presently he speaks of his ascending and indeed his rising was in reference to his ascending partly if not a part of it It was the first step of his triumphant passage into his kingdom and glory So that in a right sense very Lords day is our Christmass-day Easter-day Ascension-day Whitsunday and all my meaning that in a right celebration of our Christian Sabbath we solemnize the memorial of all these blessed ingredients in the work of our Redemption We need not contend for an annual Solemnization of our Saviours birth-day resurrection-day ascension-day neither need we fear oblivion of these gracious and glorious mysteries if the Lords day were duly observed We cannot better keep alive the memory of these mercies than by keeping a day in commemoration of them once a week and no day so fit as the Lords day in which we have the sum of all A day that brought forth the greatest good to faln man of any day even a compleat Redeemer who on this day redeemed us with triumph from the tyranny of Satan the dominion of death and hell and k John 10.25 ch 14. 19. restored us to life and Salvation yea assured it unto us Therefore I conclude with that renowned father the Lords day was declared by the Lords Resurrection to be the Christians day Dies Dominicus Christi resurrectione declaratus est ex illo caepit habere festivitatem suam August Ep. 119. ad Jan. item de Civitate Dei lib. 22. cap. ult Serm. 15. de verb. Apost and from that very time it began to be celebrated as the Christian mans Festival or rather with that of the Psalmist This is the day which the Lord hath made 'T is no day of mans making if the God of truth may be beleeved 'T is a plant of the Lords own planting therefore the Divel and all his instruments shall never be able to pluck it up Neither can all the men nor all the Churches in the world alter it to another day And how remarkable is it that the Church for sixteen hundred years should no where offer or attempt to alter it but in all places and all ages observe it What does this speak but the Divine authority of it by which mens Spirits have been awed and their hands tied from such presumptuous undertakings the truth is
as I noted before 't is built upon the foundation of the Prophets and Apostles Jesus Christ by his resurrection being the chief corner-stone And because nothing can ever fall out in this world comparable to Christs Resurrection in glory and power therefore no day can be set up like unto this neither can it be changed for any other See Dr. Bownd lib. 1. p. 47. No man can translate the work therefore no man can translate the day The like cause can never be offered to change this day which at first occasioned the choice of it Therefore it must and shall remain till the end of all things men do but kick against the pricks in opposing the Lords day they that would raze out the remembrance of this day must first pick out Christs mark which he ha's wrought into it by the work of Redemption and so blot out the testimony of all the four Evangelists concerning Christs Resurrection the first day of the week together with the prophecy of the Psalmist which if they dare do Yet 2. We have another conspicuous mark to note it by above all other dayes in the week namely our Saviours frequent apparitions on this day after his Resurrection from the dead Here let it be observed First That these glorious apparitions of our now glorified Redeemer were no common favours but choice and speciall evidences of his owning providence both as to persons and times For as he appeared not to all sorts of persons but to some select * Acts 10.41 chosen witnesses who were either eminently devoted to his service or designed to teach others so neither did he make his appearance to those persons every day but principally and most usually upon the day designed by the Prophets to his worship and service and now consecrated by his blessed Resurrection mostly vouchsafing his gracious visits to holy men in holy time such at least as were so or should be so Secondly Although it be * Acts 1.20 said that he was seen of his Apostles fourty dayes between his Resurrection and ascension yet it cannot be construed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl that he was seen every day during those fourty dayes but only thus that there were so many dayes between his Resurrection and Ascension in which he was sometimes seen And this is all that the Greek will bear for it is not in fourty dayes but by fourty dayes that is by the space of fourty dayes at times for sometimes he disappeared Thirdly However it may be supposed that our Saviour did appear on other dayes as once he did upon a working day yet no other day of the week ha's the honour to be denominated as the day of his appearing but the first day of the week onely 'T is never said he appeared on the second or third day much less the last day of the week or the seventh day but the first day of the week is expresly and emphatically noted by name * John 20.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t is not barely said the same day but the same day being the first of the week That same day that first day of the week came Jesus and stood in the midst of his disciples as if he would have it specially noted Fourthly T is evident that our Lord appeared often on this day gracing it with his beatifical presence above all dayes In the a Joh. 20.14 15.16 morning to Mary Magdalen and the rest of the holy b Math. 28.9 women who when they saw him fell at his feet and worshipped him and in the evening of the same day to the eleven disciples and c Lu. 24.33.36 them that were with them gathered together in a way of Church d John 20.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assembly and this assembly convened it seemes by our Saviours own means who appearing to Mary commanded her to carry tidings to his disciples of his joyful Resurrection However a Christian assembly it was and the first that injoyed the presence of Christ after his death and Resurrection then it followes John 20.26 After eight dayes the disciples were within again and Thomas with them then came Jesus and stood in the midst after eight dayes that is as some would have it after the day-light of the eighth day was past or as the Geneva-translation reads it eight dayes after or after eight dayes were come that is on the eighth day Which reckoning the Resurrection-day inclusively was just that day seven-night or the next first day of the week there are six working-dayes in the week and Sabbath and Sabbath make eight now Christ appeared the first See Mr. L'strange p. 73. and the next succeeding which was the eighth day so the antients generally expound it It is necessary that this should be the Lords day sayes Cyrill and Nazianzen made an oration on purpose for it stiling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new Lords day because it was the first Lords day solemnized in the weekly revolution after the Resurrection-day We shall clear it by Scripture when we come to answer the Objections mean while let it be noted that this was the second solemn apparition of our blessed Saviour after he rose from the dead for the next mentioned by this Evangelist is said to be the third time that he shewed himself which what else can it signifie to us John 21.14 but that he appeared not between those two first dayes not on the seventh day nor on any of the other six he was absent all the week and appeared to none except to some single persons as Peter he made no publick apparitions at solemn assemblies but upon his own day Now methinks ingenous Christians should thus reason within themselves certainly 't is written for our instruction that the Lord Jesus rose from the dead on this day that in the morning of the day he shewed himself to the holy women that the same day at evening being the first day of the week the disciples were assembled and Jesus came and stood in the midst and after eight dayes again i.e. that day senven-night for though part of the former and part of the latter day made it eight dayes yet could it be but seven nights if we count it by nights according to the account of natural dayes such as the dayes of the week are surely these things are not written in vain that our Saviour should solemnly shew himself in a Christian assembly on the very day of his Resurrection and that there was no other apparition till that day seven night this no doubt was of purposed providence to give original to that Ordinance of the Lords day which accordingly ha's been observed ever since St. Paul makes it one Argument in conjunction with others of his Apostleship that Christ had appeared to him * 1 Cor. 9.1 ch 15. 8 9. Am not I an Apostle have not I seen Christ Jesus our Lord And may not I in consociation with