he created Now from Gen. 2. 4. I reason thus He that made the Heavens and the Earth was and is Jehovah The Lord Jesus Christ made the Heavens and the Earth and therefore the Lord Jesus Christ is Jehovah That he that made the Heavens and the Earth is Jehovah is proved from that Gen. 2. 4. That the Lord Jesus Christ made the Heavens and the Earth is proved before from John 1. 1 3 10. from Col. 1. 12 13 14 15 16. from Heb. 1. 1 2 10. and from Eph. 3. 9. And if that be so then it follows that the Lord Jesus Christ is Jehovah Which great Truth that Christ is Jehovah and that these Three the Father the Son and the Holy Spirit are one Jehovah as God has graciously opened it to us by the help and light of the Old and New Testament compared may now be somewhat perceived throughout the Scriptures In the beginning or by the Head Aelohim i. e. the Mightys Father Son and Holy Spirit he created the Heavens and the Earth Gen. 1. 1. and the Spirit of God Heb. Aelohim the Mightys he moved upon the face of the waters Gen. 1. 2. and Aelohim the Mightys he said Let there be Light Gen. 1. 3. And Aelohim the Mightys he said Let there be a Firmament Gen. 1. 6. So also Gen. 1. 9 14 20 24. And Aelohim the Mightys he said Let us make Man Gen. 1. 26. So also Aelohim the Mightys he created Man in his own image Gen. 1. 27. And Aelohim the Mightys he blessed them v. 28. And Aelohim the Mightys he said v. 29. And Aelohim the Mightys he saw that every thing he had made was very good Gen. 1. 31. And Aelohim the Mightys he ended his Work which he had created And Aelohim the Mightys he rested from all his work which he had created Gen. 2. 2 3. And then it is said that Jehovah Aelohim the Mightys he made the Earth and the Heavens Gen. 2. 4. And the same Jehovah Aelohim the Mightys who made the Earth and the Heavens be formed Man Gen. 2. 7. And he took Man and he put him into the garden v. 15. And Jehovah Aelohim the Mightys he drove Man out of Eden Gen. 3. 23 24. And Jehovah Aelohim the Mightys he said behold the man is become as one of us Gen. 3. 22. And Jehovah he said Gen. 11. 6 Let us go down and there let us confound their language Gen. 11. 7 So Abraham to Abimelech God Heb. Aelohim They caused me to wander So Jacob Gen. 35. 7 built an Altar and there Aelohim they appeared to him Which with other like Expressions do somewhat open the Mystery of the Trinity and their Oneness throughout the Old Testament which place Gen. 2. 4. compared as before does prove the Lord Jesus Christ to be Jehovah who made the Heavens and the Earth And here I pretermit many passages in Genesis as Gen. 18. 1 where Jehovah he was seen by Abraham And Jehovah he said to Abraham v. 13 17. And Jehovah he went away when he had left communing with Abraham v. 33. Which Jehovah I think was the Lord Jesus Christ who here appeared in the shape of a man Gen. 18. 2 the two others who were with Jehovah Gen. 18. 2 seem to be the two Angels who went to Sodom Gen. 19. 1. Which appearing of Jehovah to Man as Man gave Man a kind of foresight of his after-intended Incarnation See the like in the Garden of Eden Gen. 3. 8 22. The word of Jehovah or the word Jehovah came before to Abram in a vision Gen. 15. 1 4. and made him a great personal and family Promise v. 1 5. and he believed in Jehovah and he imputed it to him for Righteousness Gen. 15. 6. Which Jehovah seems to be Christ and the Righteousness imputed to Abram to be the Righteousness of Christ imputed to him by Faith and Abram's believing in Jehovah seems to be believing in Christ Rom. 4. 5 8 9 18 22. I pretermit also that in Gen. 19. 24 where Jehovah he made it to rain upon Sodom and Gomorrah Brimstone and Fire from Jehovah out of Heaven which I think was Jehovah the Son from Jehovah the Father And that in Gen. 32. 24 28 29 30. a man wrestled with Jacob and Jacob as a Prince had power with God and prevailed and was blessed and Jacob called the place Peniel for I have seen God face to face I think was Christ I pass by also that of Jehovah appearing to Moses in a flame of Fire out of the midst of a Bush Exod. 3. 2. called Jehovah v. 4 the God of Abraham of Isaac and of Jacob v. 6 and Jehovah he said I have seen the affliction of my people v. 7. This Jehovah is called the Angel of Jehovah or the Angel Jehovah Exod. 3. 2 which I think was Christ by whose Hands the Father sent Moses Acts 7. 30 31 32 35 whom Stephen there preached and to whom he prayed Lord Jesus receive my spirit v. 59. which Prayer of Stephen to Christ proves also the Deity of Christ Who often spake to Moses Exod. 3 4 5 6 7 8 9 10 11 12 13 14. Chapters Jehovah who called to Moses out of the Mount and to whom Moses went up Ex. 19. 3. These places I offer as intimating Jehovah mentioned in them to be eminently Christ although I do acknowledge and think there was an unconceivable presence of Jehovah the Father Son and Holy Spirit in the Creation and through out the Scriptures But Gen. 2. 4 compared with John 1. 1 3 10 Col. 1. 12 to 15 Heb. 1. 1 2 10. and Eph. 3. 9 I rely upon as Proofs that Christ made the World and that Christ is Jehovah 2. A second Proof that Christ is Jehovah I offer from Christ's giving of the Law Exod. 20. 1 2. And God Heb. Aelohim He spake all these words saying I the Lord thy God Heb Jehovah Aeloheka i. e. the Lord thy Mightys It has been said that Aelohim comprehends the Father the Son and the Holy Spirit and then if Aelohim spake the Commands then Christ the Son spake them And if Aelohim He spake all these words saying I Jehovah thy God i. e. thy Mightys then Christ who spake all these words is Jehovah Which Jehovah our Aelohim is one Jehovah Deut. 6. 4 which Jehovah is one and his Name one Zech. 14. 9. Although Jehovah One. Jehovah be the Name of the Father and of the Son and of the Holy Spirit yet they are one Jehovah Zanchy's Title is Of the Three Aelohim the Father the Son and the Holy Spirit one and the same Jehovah which he rightly calls the Orthodox Doctrine of that Mystery Which as I take it is the professed Judgment also of the most Learned since the Reformation So that if Christ made the World then he is Jehovah and if he be Jehovah then he gave the Law for Jehovah gave the Law and Jehovah Aelohim the Mightys are one Jehovah Aelohim said
Jehovah the Holy Spirit by whom it is that his Countenance and Favour is eminently lifted up upon his People Which may be intimated in the Communion of the Holy Spirit be with you all 2 Cor. 13. 14 c. And the application of Favour and Peace to the Conscience seems eminently the Work of the Comforter John 14. 26. Ye received the Word with joy of the Holy Spirit 1 Thess 1. 6. Who is called the Eternal Spirit Heb. 9. 14. And the fruits of the Spirit are Love Joy Peace Long suffering Gentleness Faith Meehness Temperance Gal. 5. 22. And he that works these surely must be God these and other Graces are wrought by the Holy Spirit and God is Love 1 John 4. 8 16. Love is the Essence of God and the Holy Spirit works Love Joy Peace c. in Believers for the Holy Spirit is Truth 1 John 5. 6 which I take to be also the Essence of God And those Fruits are not ascribed to Men or Angels but to God the Holy Spirit And the like Blessing to that in Numb 6. 22 23 24 25 26. from the Father Son and Holy Spirit is used by the Apostle The grace of the Lord Jesus Christ and the love of God and the communion of the Holy Spirit be with you all Amen 2 Cor. 13. 14. and is used or some like words by the Reformed Ministry of Christ and as I remember by the Romanists also at the conclusion of their publick Work every where And these Blessings may also be noted as Prayers to the Father and to the Son and to the H. Spirit which proves also their Deity And they shall put my Name my Name upon the Children of Israel and I and I will bless them Numb 6. 27. Which may note the Oneness of the Name Jehovah agreeable to that before Jehovah our Aelohim is one Jehovah Deut. 6. 4. and Jehovah is one and his Name one Zech. 14. 9. These Three Mightys are One. And for an Human Authority that the Father Son and Holy Spirit arâ— one God and therefore to be worshipped I shall cite the First of the 39 Articles of the Church of England viz. There is but one Living and True God Everlasting without Body Parts or Passions of Infinite Power Wisdom and Goodness the Maker and Preserver of all things both visible and invisible and in unity of this Godhead there be Three Persons of one Substance Power and Eternity the Father the Son and the Holy Ghost And the late Assemblies Confession of Faith Chap. 21. Parag. 2. Religious Worship is to be given to God the Father Son and Holy Spirit and to him alone not to Angels Saints any other Creatures And the Declaration of those of the Congregational Perswasion of their Faith and Order Chap. 22. Article 2. uses the same words And the self-same words we find in the Confession of Faith published by the Antipaedobaptists Ch. 21. Art 2. To what has been said may be adjoyned that of the Lord Jesus whom the Disciples worshipped Mat. 28. 17. Go ye and teach all Nations baptizing them in the name of the Father and of the Son and of the Holy Spirit Mat. 28. 19. 'T is not said In thâ— names of the Father and of the Son and of the Holy Spirit but in the name of the Father and of the Son and of the Holy Spirit shewing those Three to be One and their Name One which Name in which Believers in Samaria were baptised is said to be the Name of the Lord Jesus Acts 8. 10 and Cornelius and his Company were baptized in the Name of the Lord Acts 10. 48. Which Scriptures considered I think do shew the Father to be Jehovah the Son to be Jehovah and the Holy Spirit to be Jehovah and these Three to be one Jehovah and their Name one And the words Hallowed be thy Name Mat. 6. 9 I take to be the same Name and the Name of the Father is the Name of the Son and of the Holy Spirit No man speaking by the Spirit of God calleth Jesus accursed and no man can say that Jesus is the Lord but by the Holy Spirit 1 Cor. 12. 3. Gifts are ascribed to the Spirit differences of Administrations ascribed to the Lord Christ diversities of Operations to the Father 1 Cor. 12. 4 5 6 7 8 9 10 11. See also some of the Fruits of the Holy Spirit before Gal. 5. 22 23. which Gifts different Administrations and Operations and Blessings and Fruits before mentioned considered with Passages in the Old and New Testament may help us to discern a little what is peculiar to the Father what to the Son and what to the Holy Spirit although as has been said there is an Oneness as in their Name so in their Operations We find Election is ascribed to the Father Sanctification to the Holy Spirit and Reconciliation and Justification to the Son 1 Pet. 1. 1 2 3. One Spirit one Lord one Father Eph. 4. 4 5 6. Which Mystery of God and of the Father and of Christ should be acknowledged Col. 2. 2. 1 Thess 3. 11 13. The comforting their Hearts in Col. 2. 2 is the Work of God the Holy Spirit the Comforter John 14. 26. The Holy Prophets spake as they were moved by the Holy Spirit 2 Pet. 1. 21 The Holy Spirit sent down from Heaven one of those things the Angels desire to look into 1 Pet. 1. 12. The Lord the Spirit 2 Cor. 3. 17 18. And that the Holy Spirit is Jehovah I think is also fully proved by Jeremiah He whom Jeremiah stileth Jehovah Jer. 31. 31 32 33 34 is declared to be the Holy Spirit Heb. 10. 15 16 17 and if Father Son and Holy Spirit be Jehovah then Christ the Son is Jehovah Numb 6. 25. And here I pretermit divers passages in Joshua Judges Psalms Proverbs and in the greater and lesser Prophets compared with the New Testament which seem to me to prove that Christ is Jehovah 5. Behold the days come saith Jehovah which seems to be Jehovah the Father I will raise unto David a righteous branch and he shall reign King and prosper and shall execute Judgment and Righteousness in the Earth In his days Judah shall be saved and this is his name whereby he shall be called Jehovah Tzidkennu i. e. Jehovah our Righteousness Jer. 23. 5. 6. And you have the like promise near verbatim in Jer. 33. 14 15 16. Which Jehovah Tzidkennu I think is Jehovah Christ whom Jehovah the Father would raise up unto David And Christ Jesus is made unto us Righteousness and Redemption 1 Cor. 1. 30 31 who was to make reconciliation for iniquity and to bring in everlasting righteousness Dan. 9. 24 where is a Promise of the Messiah the Prince v. 25 26 who by the Father was made sin for us that we might be made the Righteousness of God in him 2 Cor. 5. 21. Which Jer. 23. 5 6 33. 14 15 16 compared as above is my Fiâ—th Proof that
so far perfected the Work of Redemption as to say it is finished and after his giving up his Spirit if he rested in Heaven and his Body in the Grave as 't is said he rested when he ended the Work of Creation Gen. 2. 2. Answ That he said It is finished bowed his Head and gave up the Spirit are the words in John 19. 30. Whether he meaneth by finished or accomplished that he had finished or was then ready by his Death to finish all that he was to do and suffer in this World to reconcile Believers to his Father and all that was foretold of him by the Prophets there is little doubt by those who dream not of Purgatories and that Man's Redemption and all the typical Ceremonies of the Law were now fulfilled and ended in Him whom they prefigured where Christ speaketh of that which then presently should be and in the yielding up of his Spirit was accomplished although it may be some of the Types of Redemption were perfected when Christ ascended into the Holy of Holies as the Aaronical and Levitical Priesthood Heb. 8. 4 5. which having little relation that I know to the Sabbath I pretermit That Christ rested in Heaven appears by his giving up the Spirit into the Hands of his Father John 19. 30. and when the penitent Evil-doer upon the Cross prayed unto him Lord remember me when thou comest into thy Kingdom Jesus said unto him Verily â— say unto thee to day shalt thou be with me in Paradice Luke 23. 42 43. And it will not be denied that this Sinner repenting aâ— the last hour and believing in Christ as his Saviour whom he acknowledged as Lord and to whom he prays which also proveâ— the Deity of Christ intended by Christ's Kingdom his Kingdom of Glory and Christ's gracious Answer That that day that Penitent should be with him in Paradice viz. in Heaven the place and state of eternal Blessedness does confirm it beyond question That Christ gave up his Spirit into the Father's Hands and did immediately upon his expiring pass into Heaven That his Body rested in the Grave appears by Joseph's taking the Body wrapping it in a clean Linnen Cloth laying it in his own new Tomb in a Rock and by his rolling a great Stone to the Door of the Sepulchre As also by the Chief Priests saying to Pilate Sir we remember that he viz. Christ said whilst he was yet alive After three days I will rise again Command then that the Sepulchre be made sure until the third day lest his Disciples come by night and steal him away and say to the people He is risen from the dead Whereupon by Pilate ' s order they went and made the Sepulchre sure sealing the Stone and setting a Watch Mat. 27. 59 to 66. All which Caution and Jealousie of Christ's then Enemies did the more certainly establish the truth of his resting in the Grave and his Resurrection which followed and took away all pretences of ascribing it to any other Power than his own which was and is mighty the Enemies themselves against their Intentions being by this means made Witnesses thereof which Rest of our Lord was no way disturbed by the Triumph of Satan and the then unbelieving Hebrews nor by the Dejection and Sadness of some of his Disciples And his Body resting in the Grave appears also by his Resurrection attested by Angels Mat. 28. 2 3 5. Mark 16. 5. Luke 24. 4. And that He took particular care for the observation of the Sabbath after his death appears by Mat. 24. 20. which flight there mentioned was not till Thirty Eight years at least after his death whereof more hereafter in the Answers to Objections Q. 9. Whilst the Lord Jesus Christ thus rested whether private Believers rested also upon the Seventh day according to the Commandment Answ It seems that day when our Lord suffered was the Preparation which we call Friday and the Sabbath drew on or dawned and the Women which came with him from Galilee followed after and beheld the Sepulchre and how his Body was laid and returning they had prepared Spices and Oyntments and rested or and verily they had rested the Sabbath day i. e. the Seventh day Sabbath according to the Command i. e. the Fourth Command in the Decalogue Luke 23. 54 55 56 and the first day of the week they came early to the Sepulchre Luke 24. 1. Which one Instance being of a Matter of Fact witnessed by the Holy Spirit in this Scripture to be done after the Death of Christ and to be done in obedience to the Fourth Command by these believing Women who it seems were many Mark 15. 40 41 47. and Luke 24. 10. is a Proof that all the Ten Commands were in force after the Death of Christ and after his being in Paradice i. e. in Heaven and that his Commands were still a standing Rule for all to walk by and in particular that the Fourth Command for keeping holy the Seventh day and resting upon it was no way abolished or altered by Christ in his Life or by his Death who was now dead and buried and yet the Seventh-day Sabbath observed And if any such Doctrine for the change of the Sabbath had been preached by Christ it is likely so great a Change would somewhere be recorded in one of the Evangelists but no such matter is there written but the quite contrary in this Text and if any such Change had been made by Christ these Women would have known something of it and would have changed their Practice and kept the First day or else if they knew any such Change we must suppose them wilfully disobedient to such new Command which cannot be imagined And he that will compare and consider Mat. 28. 7 8. Mark 16. 7. John 20. 1 2 3 4. Luke 24. 1 9 12 13. where two of the Disciples travelled to Emmaus upon the First day will easily conclude that the Apostles and I think I may add with little or no doubt and all other Believers did then keep that Seventh-day Sabbath when Christ's Body lay in the Grave in like manner as the good Women did But however that Scripture viz. Luke 23. 56. does fully prove that whilst the Lord rested in Heaven and his Body in the Grave upon his own instituted Seventh-day Sabbath these Believers rested also according to his Command which Practice of these excellent Women after the death of Christ recorded by the Holy Spirit has great weight to resolve this Question Which is the true Christian Sabbath and does prove that whilst the Lord rested in Heaven and his Body in the Grave private Believers rested also Q. 10. Whether the Seventh-day Sabbath was observed after the Resurrection and Ascension of Christ Answ After his Resurrection what day it was that he ascended into Heaven or what day of the week it will be wherein Christ will come again I may not be positive though from some circumstances as the distance of Mount
to Moses thus say to Israel Jehovah the Mightys of your Fathers the God of Abraham the God of Isaac and the God of Jacob he hath sent me this is my name for ever Exod. 3. 15. And these Aelohim these Mightys whose Name is Jehovah gave the Ten Commands Exod. 20. 1 2. which Commands are called Christ's Commands If ye love me saith Christ keep my Commands John 14. 15. He that hath my Commands and keepeth them he it is that loveth me Joh. 14. 21 23. And in the second Command against all uninstituted Worship by the word Pesel which one late learned Writer seems willing to take out of the second Command as I doubt for I Jehovah Aeloheka Jehovah thy Aelohim thy Mightys Ael kana a jealous God where the Heb. word Ael is in the singular number and may especially point at Christ as in other places it may point at the Father and at the Holy Spirit I Jehovah thy God and if God be ours it is by Christ I Jehovah thy God shewing mercy unto thousands of them that love me that love me and keep my Commands Exod. 20. 5 6. Which agrees well with that of Christ If ye love me keep my Commands John 14. 15. Jesus Christ the Propitiation for our Sins hereby we know that we know him if we keep his Commandments And he that saith I know him and keepeth not his Commandments is a Liar 1 John 2. 1 2 3 4. Upon which fourth verse a learned Paraphrast saith He that professeth the Knowledge and Faith of Christ and calls himself a Christian and yet doth not sincerely keep his Commandments is a Liar and he is not what he professeth to be And this is the love of God that we keep his Commandments 1 John 5. 3. and this is love that we walk after his Commands 2d Epistle of John v. 6. Know that Jehovah Aeloheka thy Mightys he is the Aelohim Hael Hanneeman the Faithful El the Faithful God which keepeth Covenant and Mercy with them that love him and keep his Commands Deut. 7. 9. Ye are my Friends if ye do whatever I command you John 15. 14. If ye keep my Commandments you shall abide in my love John 15. 10. They are his Commands who made the Heaven and the Earth Jehovah he made the Heavens and the Earth Exod. 20. 11. And he that made the Heavens and the Earth Gen. 2. 4. he is Jehovah as before So that the Commands are Christ's Commands and Jehovah giving the Commands by consequence Christ is Jehovah And that Christ gave the Law appears further by this The Commands are said to be given by Christ Jesus the Mediator whose voice at the giving the Law then shook the Earth Heb. 12. 24 25 26. Who gave the Law and the Gospel Jesus the Mediator spake in the Gospel by his Blood whose voice at the giving the Law on Mount Sinai did shake that Mountain Heb. 12. 24 25 26. compared with Exod. 19. 18. Sinai was moved at the presence of Aelohim the Elohe both in the plural the Mightys of Israel Psal 68. 8. The mountains skipped Psal 114. 1 4 Tremble thou Earth at the presence of the Lord Heb. Adoun another of the Names of God signifying a Stay or Pillar at the presence of the God of Jacob Psal 114. 5 6 7. the God of Israel whom Moses Aaron Nadab Abihu and seventy of the Elders saw Exod. 24. 9 10. Who spake unto Moses face to face Exod. 33. 9 12. and no man hath seen the Father but the Son John 1. 18. 6. 46. So that the God of Israel who appeared in the Mount who gave the Law was also and is Jehovah the Son the Lord Jesus Christ and blessed are they who do his Commandments Rev. 22. 14. 3. A third Proof That Christ is Jehovah When Israel journied from Mount Hâ—r they were discouraged because of the way and the People spake against God Num. 21. 4 5. Heb. Aelohim whereupon Jehovah he sent fiery Serpents among the People Num. 21. 6. These Serpents were sent by Jehovah Neither let us tempt CHRIST as some of them tempted him in the wilderness and were destroyed of Serpents 1 Cor. 10. 9. 4. And I think I may offer another Proof from Numbers Jehovah by Moses directs Aaron how to bless the Children of Israel and Jehovah is thrice mentioned Jehovah bless thee and keep thee Jehovah make his face to shine upon thee and be gracious unto thee Jehovah lift up his countenance upon Numb 6. 22 23 24 25 26. thee and give thee Peace Jehovah bless thee and keep thee Now although blessing and keeping be from the Father Son and Holy Spirit yet here they seem peculiarly ascribed to Jehovah the Father as he that blessed and kept his People to whom Blessing is ascribed in many places of the Word Gen. 1. 28 22. And God is said to have blessed Christ for ever Psal 45. 2 c. And Keeping is ascribed to Jehovah the Father in that Christ prays to the Father to keep those whom the Father had given to Christ that they may be one as we are i. e. the Father and Christ are one John 17. 11 21 22. I pray not that thou shouldst take them out of the World which is Christ's Prayer to the Father but that thou shouldst keep them from the evil John 15. 17. So Blessing and Keeping seem eminently ascribed to the Father The Elect are kept by the Power of God through Faith to Salvation 1 Pet. 1. 23 5. spoken of God the Father And Jehovah make his face to shine upon thee and be gracious unto thee Numb 6. 25. Which shining upon us and Jehovah the Son being gracious to us may be from the Father Son and Holy Spirit yet here they seem especially to referr to Jehovah the Son The shining of his Face seems the Love and Favour of God in Christ Cause thy face to shine and we shall be saved Psal 80. 19. And how it is that we have the Favour of God and are saved but by Christ I know not And God hath shined in our Hearts in the Face of Jesus Christ 2 Cor. 4. 6. And be gracious unto thee Num. 6. 25. Now Grace came by Jesus Christ John 1. 17. The grace of God is given you by Jesus Christ 1 Cor. 1. 4. The grace of our Lord Jesus Christ be with you 1 Cor. 16. 23. 2 Cor. 13. 14. Phil. 4. 23. We believe that through the grace of the Lord Jesus Christ we shall be saved Acts 15. 11. And the grace of our Lord Jesus Christ be with you Amen 1 Thess 5. 28. 2 Tim. 2. 1. c. So that Jehovah's Favour and Grace seem eminently to come from Christ Jehovah lift up the light of his countenance upon Jehovah the Holy Spirit thee and give thee Peace Num. 6. 26. Which lifting up his Countenance and giving Peace may be from the Father Son and Holy Spirit yet here they seem especially to referr to
bow to me Rom. 14. 9 10 11. Which is taken from Isa 45. 21 22 23 where Christ is named Jehovah a Just God and a Saviour Heb. and the Messiah or Christ Look unto me and be ye saved for I am God Isa 45. 22 23. Phil. 2. 9 10 11. Which is to the Glory of God the Father v. 11. And you have Father Son and Holy Spirit 2 Cor. 13. 14 and in many other places which I had collected but omit And no man can say that Jesus is the Lord but by the Holy Spirit of God 1 Cor. 12. 3. He that believeth on the Son of God hath the witness in himself he that believeth not God hath made him a liar because he believeth not the record that God gave of his Son 1 John 5. 10. The Witness i. e. the Holy Spirit Some have preached and printed another Jesus and another Spirit and another Gospel 2 Cor. 11. 4. and not Jesus the Lord 1 Cor. 12. 3. and Phil. 2. 11. And have preached another Spirit not the Lord the Spirit 2 Cor. 3. 17 18. And another Gospel not the true Gospel by the Grace of Christ Gal. 1. 6. Some pervert the Gospel and are under that Curse and Anathema Gal. 1. 7 8 9. Christ Jesus the Lord was that Christ whom Paul preached 2 Cor. 4. 5. Paul an Apostle not by man but by Jesus Christ Gal. 1. 1 2. Christ Jesus is said to be equal with God Phil. 2. 5 6 11. Christ is our life and is all in all Col. 3. 4 11. And whoso denieth the Son hath not the Father 1 John 2. 23. Let those who deny the Son consider well that word Christ Jesus the Lord in whom dwelleth all the fulness of the Godhead bodily Col. 2. 2 3 6 9. a very full expression of his Godhead God our Saviour 1 Tim. 2. 3. God manifest in the flesh 1 Tim. 3. 16. The living God the Saviour of them that believe 1 Tim. 4. 10. God our Saviour Tit. 1. 3. 2. 10. Looking for the glorious appearing of the great God and our Saviour Jesus Christ who gave himself for us Tit. 2. 13 14. Jesus Christ our Saviour Tit. 3. 6. Some false Teachers there were then who privily brought in Damnable Heresies denying the Lord that bought them and some will follow them 2 Pet. 2. 1 2. Deceivers who confess not that Jesus Christ is come in the flesh such have not God and if any come to you and bring not this Doctrine receive him not into your house nor bid him God-speed 2 John 3. 7 9 10. Gr. Chairein to rejoice There is no ground that I know to desire Joy to such There are certain men crept in corrupt Worshippers denying the Only God and Master our Lord Jesus Christ Jude 4. To the only wise God our Saviour be glory and majesty dominion and power v. 25. The Son is the brightness of the Father's Glory of whom God saith And let all the Angels of God worship him Heb. 1. 1 3 6 13. And we are to worship God not Angels Rev. 19. 10. 22. 8 9. Unto the Son the Father saith thy Throne O God for ever and ever Heb. 1. 8. His Son Jesus Christ he is the true God and eternal life 1 John 5. 20. The first and the last who was dead and is alive Rev. 2. 8. The son of God who searcheth the reins and heart and who will give to every one according to his works Rev. 2. 18 23. And to conclude this point in the close of the Scriptures the Prayer of John unto Christ Come Lord Jesus and for his Grace Rev. 22. 20 21. do also prove the Deity of Christ which is my present point Some defend this Truth from the Opinion of ancient Doctors and learned Fathers whereof I have seen a great collection for whom I have due reverence yet satisfaction to the Conscience coming in ordinarily by the Word of God I have rather chosen this familiar way by the Scriptures Q. 3. The third Question proposed is Whether after the Creation the Lord rested on the seventh day and whether The Seventh-day Sabbath instituted by Christ the seventh-day Sabbath was sanctified and so instituted by him and was observed by him who made the World Answ 1. He that made the World rested on the seventh day for which we have these full Authorities Thus the Heavens and the Earth were finished and all the Host of them Gen. 2. 1. And on the seventh day God Heb. Aelohim the Mightys he ended his work which he had made and he rested on the seventh day from all his work which he had made Gen. 2. 2. For in six days Jehovah he made Heaven and Earth the Sea and all that in them is and he rested the seventh day Exod. 20. 11. My Sabbaths ye shall keep for it is a sign between me and you A sign whereby his People were distinguished from the rest of the World It is holy unto you a perpetual Covenant For in six days Jehovah made Heaven and Earth and on the seventh day he rested and was refreshed Exod. 31. 13 14 15 16 17. And God did rest the seventh day from all his works Heb. 4. 4. Which is also a farther confirmation of the Deity of Christ Answ 2. He that made the World sanctified or made holy the seventh-day Sabbath After God Heb. Aelohim ended his work it is said expresly and God Heb. Aelohim he blessed the seventh day and he sanctified it Gen. 2. 1 3 4. Wherefore Jehovah he blessed the Sabbath day and hallowed it Exod. 20. 11. Blessed and sanctified it and so instituted it In the first Question it appears that the Lord Jesus Christ made the World and in the second that Christ is Jehovah Ans 3. And Jehovah who made the Earth and the Heavenâ— he rested on the seventh day and he blessed it and he sanctified it So we have here the Lord Jesus Christ who made the World resting on the seventh day that is observing it and blessing and sanctifying of it i. e. giving the institution of it and this to Adam and in Adam to Jews and Gentiles to all Mankind without distinction who then were all in Adam's Loâ—â—s and that before the Sin and Fall of Adam So this part of the Moral Law was in Adam given to him and to all his Posterity And this recorded for the Glory of the Lord Jesus Christ which some pretend to greaten by dedicating another day to him which he never blessed sanctified or observed that I can find nor has any where in the Scriptures either blessed sanctified or commanded Comparing this with what was before offered That the Lord Jesus Christ made the World and that he is Jehovah I think this one Authority in Gen. 2. 1 2 3 4 sufficient to prove that he rested on the seventh day that he blessed the seventh day and sanctified and so instituted it and no other day of the week And to this Institution I think
true That in Christ Jesus neither Circumcision nor Uncircumcision availeth any thing but a new Creature Gal. 6. 15. In Christ Jesus neither Circumcision availeth any thing nor Uncircumcision but Faith which worketh by Love Gal. 5. 6. which Love is the fulfilling of the Law Gal. 5. 14. and the fruit of the Spirit Gal. 5. 22. And as many as walk according to this Rule Peace on them and Mercy Gal. 6. 16. Upon All whether Jews or Gentiles who believe in Christ and walk by Rule And Circumcision is nothing and Uncircumcision is nothing but the keeping the Commandments of God 1 Cor. 7. 19. Col. 3. 9 10 11. And upon the whole of this it seems to me the Law was given to Jews and Gentiles And through Christ both Jews and Gentiles have access by one Spirit to the Father Eph. 2. 11 14 18. where you have also Father Son and Holy Spirit 2dly That the seventh-day Sabbath after the promulgation of the Law by Christ at Mount Sinai and that ordinarily was called by the name of the Sabbath and by that name known and observed I think is agreed by all that I know and is so plain throughout the Old Testament that there needs little to be said thereto Six days thou shalt work and on the seventh day thou shalt rest Exod. 23. 12. Upon the seventh day the Lord called to Moses out of the Cloud Exod. 24. 16. which probably was the first Sabbath after the giving the Law Exod. 20. which seventh day is often called a sign for ever between him and his People and a perpetual Covenant Exod. 31. 13 to 17. to distinguish his People from others Where the Law of the Pool's Annot. on Exod. 31. 16. Sabbath is confirmed and established to be perpetual and the reason given for the perpetuity of the Sabbath is such as hath its force till the end of the World and it 's fit and just men should retain this Monument or Memorial of the Worlds Creation even till its Dissolution And this was whilst the Lord was communing with Moses in the Mount and before the giving Moses the two Tables of Testimony Exod. 31. 18. which they were to observe in Earing-time and Harvest Exod. 34. 21. And the seventh day shall be to you an Holy day a Sabbath of rest to Jehovah Exod. 35. 2. which is repeated here and in Exod. 31. 13. before to teach them to remember that Precept above all their ceremonial Observations And the Weekly Sabbaths are called The Sabbaths of the Lord v. 38. in a way of distinction from other days of Rest which also appears in the fourth Command Exod. 20. 8 9 10 11. afterwards we have the Judgment against the Stick-gatherer Num. 15. 32 36. And after the Command renewed for lively fiery and not dead and formal Morning and Evening Word and Prayer Num 28. 3 to 8. Jehovah also repeats the Law for the Sabbath v. 9 10. which Israel prophan'd whereof we read much in the Prophets and Psal 92. is a Psalm for the Sabbath day I love thy Commandments above gold yea above fine gold I esteem all thy Precepts concerning all things right Psal 119. 127 128. As if he had said I make not all thy Commands void as some do nor am I partial in approving some and rejecting or altering those I like not which cross my Opinion as others do all thy Commands ever were are and ever will be right Which I take to be the import of the Hebrew leaving out the Verb there and in many other places And he that turneth away his Ear from hearing the Law his Prayer is an abomination Prov. 28. 9. it ever was so is so and will be so an abomination 1 John 3. 22. Thus saith Jehovah My Salvation is near to come Blessed the man that keepeth the Sabbath he will accept their services Isa 56. 1 2 6 7. such ever were are and ever will be blessed Which place referring to Gospel-times is the larger Promise now And it shall come to pass that from one Sabbath to another shall all flesh come to worship before me saith Jehovah Isa 66. See also Jer. 17. 21. 23 24. And with this that great Gospel-Prophet concludeth his Prophecy The Covenant which Jehovah made with their Fathers which they broke Jer. 31. 31 32. 33. was the Moral Law I will put my Laws in their inward parts and write them in their Hearts called an everlasting Covenant Jer. 32. 40 38 39. Rom. 2. 29. John 1. 47. Rom. 7. 22 Heb. 8. 8 9 10. The Lord charges Jerusalem as having changed his Statutes therefore I even I against thee Ezek. 5. 5 6 8. That the Sabbath was appointed as a sign between him and his People is often mentioned which because they polluted he gave them Statutes not good Ezek. 20. 12 13 16 20 21. 24. My Sabbaths they greatly polluted v. 13. the Lord threatned them not to bring them into Canaan because they polluted his Sabbaths v. 15 16. which should be a sign between him and them v. 20 21 24. Which Weekly Sabbaths were to be a weekly keeping alive their Hopes of an Eternal Rest with the Lord that Rest or Sabbatism or keeping Sabbath in Heaven which remaineth for the People of God Heb. 4. 8 9. of which the seventh-day Sabbath was and is a Pledge and Representation And the prophaning the Sabbath is reckoned amongst the greater sins of Israel whose Ministers hid their Eyes from his Sabbath Ezek. 22. 8 26. 23. 38. After many Threatnings against Aegypt and after the Promises in that Prophet of converting the Jews the Resurrection of the dry Bones the Promise of Christ's Kingdom God's Judgment on Gog and Ezekiel's Vision of the new Temple Thus saith the Lord God The gate of the inward Court that looketh toward the East shall be shut the six working days but on the Sabbath it shall be opened for the Prince to enter and offer upon the Sabbath day Ezek. 46. 1 2 4. and a little after that Prophet closeth his Prophecy and God threatens to cause the Sabbath to cease Hos 2. 11. And when will the Sabbath be gone that we may set forth Wheat Amos 8. 5. By all which I conclude that the seventh day was the Sabbath till our Lord's Incarnation These and other Voices of the Prophets do shew how highly the Sabbath was valued by the Lord who gave it to his People and was ordinarily called by the Prophets and afterwards by the Apostles the Sabbath or the Sabbath day and those terms of the Seventh day and the Sabbath were Synonimous in the Church noting all along throughout the Old and New Testament one and the same Seventh-day-Sabbath And it is very observable that the Old or New Testament do never call the First day the Sabbath Q. 6. If the Ten Commands without any exception of the fourth Command or any part or tittle of it were confirmed by the Lord Jesus Christ after his taking our Nature upon him
Olivet but a Sabbath days Journey from Jerusalem and from the two Angels prophesie That that same Jesus should so come in like manner as they saw him go into Heaven and that this was when Christ and his Apostles were assembled and come together and Christ preached to them and promised to them the Holy Spirit Acts 1. 4 5 6 11 12. it is somewhat probable to me that his Ascension might be and that his Coming may be upon the Seventh-day Sabbath though some from the number of Forty days wherein he was seen by the Apostles Acts 1. 3 make some doubt thereof But by no Account I can make can I assign the Ascension on the First day nor can I see why that is so expresly said that Mount Olivet where Christ ascended and whence the Disciples returned to Jerusalem was but a Sabbath-days Journey Acts 1. 12. but because it was the Sabbath day And yet in this also I may not be positive because it is not positively written when it was otherwise than as above that Christ and his Disciples were then assembled and Christ preached and that Mountain was but a Sabbath days Journey from Jerusalem Acts 1. 12 which was as great a length of way by the Law of Exod. 16. 29 and Josh 3. 4 as was commonly thought by the Hebrews they might travel upon a Sabbath day which is held by divers to be about two miles for which I know no certain Scripture Some say Mount Olivet was but about a mile from Jerusalem but be the Sabbath-days Journey more or less 't is recorded here to be but a Sabbath-days Journey from Jerusalem and if this was the Sabbath day it may be thus expressed to answer an Objection As if our Lord by this Walk and his Disciples by accompanying him and by their return to Jerusalem had after his death broken the Sabbath for we find the Jews during his life watching him and his Disciples for some Pretence to charge him and them with breaking the Sabbath as we find Mat. 12. 1 2. Mark 2. 24. Luke 6. 2. And so might also be at the same wrangling and objecting work upon his Ascension But however that were for the main point which is the Sabbath does dot depend thereon it is undeniably certain that after the Ascension of the Lord Jesus into Heaven Acts 1. 9 and after the giving the Holy Spirit Acts 2. 1 2 3 4 Barnabas and Paul who were sent forth by the Holy Spirit Acts 13. 4 and their Company went into the Synagogue on the Sabbath day and after the reading of the Law and the Prophets which were then read every Sabbath day Acts 13. 27. upon the desire of the Rulers of the Synagogue of the Jews Paul stands up and preaches Christ at large Acts 13. 13 to 41. and when the Jews were gone out of the Synagogue the Gentiles besought that these words might be preached to them not the next morning upon the First day of the week but the next Sabbath This Authority in Acts 13. 14 42 44 is full where both the Jews and Gentiles hear the Word upon the Sabbath day which no man can deny and is granted by all to be the Seventh-day Sabbath Acts 13. 42. And the next Sabbath day came together almost the whole City to hear the Word of God Acts 13. 44. So that Barnabas and Paul and his Company and the Jews and Gentiles at Antioch observed the Seventh-day Sabbath after the Resurrection and Ascension of Christ and Paul preached Forgiveness of Sin and Justification of all Believers by Christ to the Jews and upon the particular request of the Gentiles to the Gentiles also not upon the First day of the week which had been more grateful to the Gentiles who generally dedicated the First day to the adoration of the Sun whence we still corruptly call it Sunday whereof more afterwards if that had been grateful to the Apostles but upon the seventh-day Sabbath whereupon the Jews contradict and blaspheme Acts 13. 45 but many Gentiles believed Acts 13. 47 48. so that here were also many converted to Christ upon the seventh-day Sabbath and this in a time after the Holy Spirit was promised to come and promised to guide the Apostles into all Truth John 16. 7 13 and after that Promise performed in the actual giving of the Holy Spirit Acts 2. 4 which taught them all things 1 John 2. 27 by which Holy Spirit Barnabas and Saul were sent forth and which Holy Spirit as I humbly think plainly led them to this Work and into this Truth and this affirmed by the Holy Spirit in the Word of Truth as the Word is called John 17. 17. and this after Christ's Resurrection and Ascension and all this as it seems to me a plain Matter of Fact affirmed by the Holy Spirit in the Scriptures with which Holy Spirit the Apostles were now filled Acts 2. 4. 4. 31. 6. 3 5. 7. 55. 8. 17. 10. 44. 11. 15. 13. 52 and which sent them forth Acts 13. 2 4 9. Which Testimony of the Holy Spirit and the Writer or Writers of this Book of the Acts that the Seventh day was still the Sabbath day by whose Inspiration this Book as the other Scriptures 2 Tim. 3. 16 whereunto give heed 1 Pet. 1. 19 was undeniably written I insist upon as that which no man ought to deny And for any to pretend that Barnabas and Paul did herein Judaize and only humour the Jews for a season I take it to be a meer groundless Surmize to say no worse of it without any word from the Scriptures for such Conceit But this is not all the same Holy Spirit doth further witness that Paul did not only keep the seventh-day Sabbath once or twice or now and then after Christ's death but continually for at Thessalonica where was a Synagogue of the Jews Paul as his Manner was went in unto them and three Sabbath days reasoned with them Acts 17. 2 3. or preached to them being the same Greek word with that much as I think distorted place Acts 20. 7 where the same word is rendered preached to them It was Paul's constant Use Manner and Custom to preach Christ upon the seventh-day Sabbath And this also is a Matter of Fact which no Christian man can deny and 't is remarkable that we have the same certain Evidence that it was the Custom of Paul Acts 17. 2. and this also after Christ's Resurrection and Ascension as before that we have of Christ's keeping the Sabbath Luke 4. 16 there being in those two Scriptures the like Greek Phrase for both and he that denies Paul in his measure his continual keeping of the Sabbath after the Resurrection and Ascension of Christ and after his being declared the Son of God with Power and after the solemn giving of the Holy Spirit and the whole Work of Man's Redemption by Christ absolutely finished must deny this express Scripture which is hard for any Christian
deliberately to do and may with like reason deny almost any thing for which we have full Authority from the Word That a very contrary Custom was afterwards introduced into many Churches I think we may say is evident a Custom of observing another day viz. the First day instead of the Seventh day which has been as it is maintained with great Authority and doth prove a Plant impossible for Man to pluck up without a full Testimony of the Word and Holy Spirit especially being supported as it is by such mighty men dead and alive as have written for it who are opposed only by a few weak persons 'T is plain that Paul preached in the Synagogue every Sabbath i. e. every seventh-day Sabbath for all Writers agree that the Sabbath which the Jews observed was the seventh day and that he perswaded Jews and Gentiles So that we have here Scripture-Instances of Ministers and of Believers in Christ after his Resurrection and Ascension and after the pouring out the Holy Spirit by deliberate choice keeping the seventh-day Sabbath in the Synagogue or Church where they came together for their publick Worship and the Ministers there preaching Christ to Jews and Gentiles And who can considerately think that the Holy Spirit misnamed the Sabbath and calls the Seventh day the Sabbath if it were changed to the First day And if I had offered no more than those few Lines in answer to the Tenth Question in my weak Judgment this were sufficient to answer all that I know is written for the First day and I have read much about it and this consisting of Matters of Fact has no need of being argued search the Scriptures as the Bereans did Acts 17. 11 and see if these things be so or no. Q. 11. Whether the Holy Spirit calls the Seventh day the Sabbath and no other day of the week both in the Old and in the New Testament throughout Answ I answer affirmatively as appears in the Answer to the former Questions and in particular That the Seventh day has the name of the Sabbath and was kept as the Sabbath after the Resurrection and Ascension of Christ and after the pouring out of the Holy Spirit appears in the Answer to the Tenth Question And the Advocates for the First day do not pretend that the First day is any where in the Scriptures called the Sabbath as Mr. Baxter a very learned Writer for the First day doth acknowledge in Print Nor has any man yet shewn any Word or Command from God to observe it Nor are there two weekly days set apart by God for holy Worship and so I think this Eleventh Question needs no farther Labour Objections which are made in this Case although they seem to me to arise mostly from Conjectures at the meaning of some Expressions in the Word which seem Objections and Answers to others to have no such sence now come to be considered it being reasonable that the Evidence of the other side be heard also that the Reader may make a right Judgment thereon Object 1. The first Objection which I consider is that raised from the Resurrection of Christ which Resurrection some think convenient should be celebrated by a particular weekly day and the rather as one says because it is possible the Seventh day was changed Others more frankly say it was changed but they are not sure whether by Christ during his Life or by him after his Resurrection or whether by his Apostles or any of them after his Ascension or when or where or by whom any of these Uncertainties they do not yet resolve us and I think we are sure and some of the other side do acknowledge that no such Change is recorded in the Scriptures But however they suppose it for the Honour of Christ that one day in a week be set apart to commemorate his Resurrection Answ They do suppose this Our Law and all Mankind do admit that there is as much reason for those things that have no Existence i. e. which are not as there is for those things which do not appear If once Suppositions be allowed instead of Evidence and Proof any man of Parts and Credit may introduce great Absurdities When it can be truly said that the Lord has no where in his Word enjoyn'd the observation of the First day that they can shew or after the strictest search that we can find What Colour has any man to observe it And when it can be truly said that the Lord has no where in his Word repealed the Fourth Command nor altered the Seventh day or any way blotted it out of his Law by which Law we are to walk and by which we are to be judged that they can shew or we can find how can we presume to alter it Or if the Lord had any where in his Word transferred Power to any Man or Men to invent a new way of honouring Christ and to set apart a new day to commemorate his Resurrection this were something but where is there any such Power recorded in the Scriptures to be given to any Man or Men whatsoever And if there be no such new Command given by Christ to keep the First day and no such Authority given by him to any persons whatsoever to alter the Seventh day who then shall set Bounds to such as once undertake of their own Heads without any Commission from Christ to vary from and to add to the Commands of Christ However specious and plausible the Pretences be can any think it is for the Honour of Christ or the Resurrection that Men of their own minds should take the liberty and boldness to add to or to alter any of his Commands Why may not others command us to kneel to the consecrated Bread and pretend as many do that it is for the Honour of Christ And why may not one as well maintain the yearly Observation of Christmas in memory of his Birth and of Good-Friday in memory of his Passion and of Easter in memory of his Resurrection and of Whitsuntide in memory of his Ascension and of Altars and Adoration towards the East and that standing and not kneeling in expectation of his second Coming which some pretend to guess may be from the East as well as a new weekly Sabbath All which Conceits and many other such-like do pretend to be for the Honour of Christ and are ancient Traditions and seem to intend and mean very well When any persons whatsoever shall with pretended good Intentions assume an Authority of their own heads to add to the Word of God or any way to alter it in a tittle in comes therewith not only the common Tides of Christmas c. as they call them but the whole Romish Kalendar of Saints and all their Mass and Monkery which have specious Pretences and cannot be resisted if the Churches corrupted or the purest Churches be once admitted to have such a Power for if the Church or any part thereof may invent and
for Times â—e Times of First-fruits c. and for Years the Years of Jubiâ—e the seventh and the fiftieth years And some of the Colossiâ—s Col. 2. 16 might be corrupted with the same Conceits about â—oly Days and New Moons and Sabbaths which Sabbaths I think ought here to be render'd Weeks as the same Greek â—ord is render'd John 20. 19 Luke 24. 1. Mark 16. 2 Mat. 28. 1. â—y Expositors and by our Translation of all the four Evangelists â—d so also 1 Cor. 16. 1 2 and Acts 20. 2. And if this in Col. â— 16 be Weeks then there is also an end of that Doubt and â— it be meant Sabbaths yet then by the whole Context there â—here the Apostle speaketh of the Hand-writing of Ordinances â—hich Christ hath blotted out and taken out of the way naiâ—g it to the Cross Col. 2. 14. It must plainly referr to the yearâ— Levitical Festivals which being part of the Ceremonial Law â—nd no part of the Moral Law were all abolish'd by Christ â—nd this I humbly offer as plain and that which I think may â—ve others satisfaction Some think Gal. 4. 10 spoken against Astrologers who observe times forbidden Deut. 18. 10 12 14 Mic. 5. 12 Jâ—â— 27. 9 2 Kings 23 5. but I rather think the Apostle speaks of and means Weeks or Days imposed by the Ceremonial Law and not at all such days as are commanded by the Moral Law whereof then there was no manner of doubt That Magistrates or private Christians may set apart a day of Thanksgiving for some eminent Mercy or of Fasting and Humiliation under some extraordinary Case is not controverted though such as are yearly or monthly or weekly soon degenerate into Form Custom and Coldness And I take this to be past doubt that neither private Christians nor Magistrates noâ— Churches no nor the greatest Councils ever could since the time of Christ and his Apostles have any power to make a constant common weekly day holy so that it should be a Sin against God to labour thereon Nor have any now a liberty to keep Jewish Holy-days But if those places in Romans Galatians and Colossians do referâ— to Ceremonial days as days of Circumcision Col. 2. 11 12 and other Days and Weeks before mentioned which some of the converted Jews having been educated in the observation oâ— them might be still fond of and contend for then they have no such rueful Consequences as some few would draw froâ— them And what if I should add Why may not the observation oâ— Days blamed in those Scriptures be amongst others the observation of the First day for worshipping the Sun which was lonâ— before observed by the Heathens And if the First day haâ— been then observed by the Churches of Christ which I thinâ— was not or the Apostle's sence in those Epistles had been â—â— level all days he had by those general words certainly as it seemâ— levelled the First day with the rest but as I think that was nâ— the Apostle's sence so I think also that the First day was not at aâ— then observed by Christians nor by any that bore that Namâ— for about One hundred years after and that was one Sunday in year in favour of Easter and when a few were corrupted iâ— that matter for some Corruptions crept in very early and Antâ—christ began to work in the times of the Apostles 2 Thess 2. â— the generality of Christians observed the Seventh-day Sabbaâ— whereof more hereafter But if Sunday were then observed bâ— any Christians any man may well affirm by such an Interpretation as some would make that those Scriptures do absolutely lay it aside and if Sunday were then laid aside it is wholly and for ever laid aside Ans 5. Or it may be those places may referr to some other Heathenish Holy-days and Bacchinals as well as to Sundays and to the Jewish Ceremonial Festivals which some then as now in compliance with those under whom or with whom they lived might observe and think themselves obliged so to do or to have a Liberty to observe without damage to that Liberty which Christ had purchased for them Col. 2. 14 but this is somewhat uncertain Ans 6. And that these Scriptures quoted out of Paul's Epistles were never meant by him to abolish the weekly Seventh-day Sabbath appears plainly from Paul's constantly keeping that day as his manner was Acts 17. 2 and every Sabbath Acts 18. 4 whereof before for no man can charitably think that Paul in â—his Epistles forbids all observation of any days whatsoever and so â—he weekly Seventh day Sabbath and yet that his own Practice â—hould be recorded by the Holy Spirit to be constantly as is mentioned Acts 17. 2 18. 4. Ans 7. And besides Who can possibly understand the many Expressions in his Epistles in such a sence wherein he commends â—e whole Law where he undoubtedly means the Moral Law â—s holy just and good a part whereof was the Seventh-day Sabâ—ath whereof also before Ans 8. The last Answer I offer to this Objection is taken â—om Mat. 24. 20 21 22 30 and the rest of that Chapter Pray â—at your flight be not in the Winter nor on the Sabbath day with â—hich you may compare Mark 13. 18 19 20 26 and the rest â—â— that Chapter First The soonest time that Flight could referr unto was the â—estruction of Jerusalem which was about Thirty eight years â—ter the Death of Christ which whether it were before or after â—â—ul's writing these Epistles which I think not much material do not certainly know But if the time of Flight there mentioned referred to the Season of any Desolations then and still yet to come then this Scripture in Matthew is the stronger for the Seventh-day Sabbath though I think it fully strong enough by referring to Thirty eight years after Christ's Death although divers Expressions in those Chapters of Matthew 24 and Mark 13 in my weak Opinion may and do referr to some other great Periods of Time and I think most certainly to Christ's second Coming Mat. 24. 29 30 Mark 13. 26 which answers the Question of the Disciples Mat. 24. 2 3. and it may be to some other times of great Trials which would come upon the Churches whereof one may not be far off but of that I have no certainty All which sences of longer Times will carry the Observation of the Seventh-day Sabbath till the Times there mentioned come which are not yet come But however that be I think it is agreed that Prophesied Flight was partly fulfilled upon the Romans besieging and taking Jerusalem about Thirty eight years after the Death of Christ and so the Sabbath by the Lord Jesus Christ in that express Text Mat. 24. 20 was not to be abrogated by his Death or Resurrection nor Thirty eight years after which I think is as much as to say Not at all as long as the World should last And whenever the Desolation Christ prophesied in that Chapter should
come he directs his Disciples v. 3 to pray their Flight might not be in Winter the season of Cold or Wet would greaten the Distress nor on the Sabbath day which they were commanded to rest upon and to keep holy for such a Tribulation would be heightned if it fell upon a day whereon they used and ought without some real cogent necessity to compose themselves to an Holy Rest And for eminently gracious persons as the Apostles were and all Believers in their measure are by any hindrance though lawful to be diverted from any Ordinance of Christ where they may sedately enjoy Communion with Father Son and Holy Spirit and that for a whole day together is a matter to be deprecated Secondly And that the Sabbath in Mat. 24. 20 was the Jewish Seventh-day Sabbath I have the Opinion I think of all that write upon it that it was the Seventh-day Sabbath they were to pray that their Flight might not be upon And I cannot now imagine that Paul in his Epistles to the Romans Galatians and Colossians before mentioned went about to abrogate what Christ had so confirmed And upon the whole I do think this one place of Mat. 24. 20 compared with Mark 13. 18 which referrs to the like Cases with Mat. 24. is sufficient to prove the Seventh-day Sabbath is not altered but ought to be still observed As for those who think a weekly Seventh-day of Rest was appointed in Paradice and who acknowledge it to be ordained from the foundation of the World before the entrance of Sin and so belonged to all Mankind and that a Seventh-day weekly was directly commanded in the Decalogue wherein Vide Mr. Hughes Treatise of the Sabbath the Law of our Creation was revived and so distinguished from all Ceremonial Ordinances and so having no Concern in those fore-cited Passages in Romans Galatians and Colossians which with much more cannot be fairly denied we shall easily agree with them provided they will withal admit which we think upon what has been said cannot be denied that the weekly day first ordained Gen. 2. 2 was not only a Seventh day but was the Seventh day and no other day of the week and that the Fourth Command doth appoint the same successive Seventh day which was first commanded which was also observed as before And we now find much of this Controversie to be reduced by many except one who still mainly builds upon Traditions to this Whether The seventh or A seventh day be required in the Fourth Command which to the Impartial will reduce the Question into a narrow compass for no man can deny The seventh to be A seventh i. e. the Seventh-day Sabbath to be a Seventh day of the week and yet that admitted would almost end this part of the Controversie And the Fourth Command speaks not of A seventh which is one of the seven but The or That seventh day which Christ rested upon after the Creation And those above mentioned finding the great mischief of making any Breach upon the Ten Commands which are so often asserted throughout the Old and New Testament they now insist on this that these words Remember the Sabbath day to keep it holy is the sum and substance of that whole Command and they reduce that to Remember a Sabbath day to keep it holy and then knock off The seventh day as the Romanists leave out the second Command against worshipping of Images whereas the words used in the Fourth Command are such as should stay all Constructions which would change the Seventh day and are such as do not leave the least Pretence or Colour for such a Change The words are Exod. 20. 10 The seventh day is the Sabbath of the Lord thy God the leaving out the Verb is in the Hebrew I conceive imports as is common in that Tongue that it was is and will or shall be the Sabbath And those who would translate it A seventh as they therein depart from our English Translation which herein rightly renders it The seventh so I think they manifestly depart from the Hebrew Text. And we think the H In Hashabbat Exod. 20. 8 at the beginning of the Command and v. 11 at the end of it to be emphatical that is an earnest express and forcible signification that the Holy Spirit here means that very Seventh-day Sabbath which was first instituted Gen. 2 and that very day mentioned in the 10th and 11th Verses is to be kept holy and the day that is to be kept holy is the or that Seventh day which two H's in v. 8 11 do referr to one another the Sabbath to for or of Jehovah thy Aelohim 'T is not A seventh day is the Sabbath but The seventh day is the Sabbath and lest there should be found some who would curiously distinguish a seventh part of time from the seventh day expresly commanded and by so subtile and plausible a distinction enervate the Command and transferr the rest of the seventh day to some other day of the week at their will and pleasure as either to the first day of the week as some Heathens and some Christians do or to the sixth day of the week as the Mahometans do To stop up all such Gapps which one would think largely provided for by the former words of the Command and to leave it beyond all Doubt and fair Dispute with such as acknowledge the Law of God to be a Rule to walk by who generally are such as we now reason with the Lord has I think made sure work against this Objection in v. 11 where he graciously condescends to give us a Reason why we are to keep holy the seventh day because in six days he made these Heavens which we see and this Earth which we stand and lye upon And here Opposers will certainly admit the two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be emphatical and not at all to referr to any other Heaven and Earth in the Moon or elsewhere And He did quietly rest in that viz. in that Seventh day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bajom where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the H is compensated by Daggesh The or That seventh wherefore he did bless the or that day of the Sabbath or the same weekly Seventh-day Sabbath whereon He first rested and whereon He only rested and not at all upon the First day of the week Which never any man has yet affirmed or so much as that I know pretended And it seems to me impossible for any but God only who is infinite in Wisdom in so few words so warily so straitly and with like exact Wisdom and Circumspection to secure any thing by words as this Command in the body of the Ten Commands and the very Seventh day in the heart of the Fourth Command is secured by Christ against this new Conceit and Cavil of A seventh and not The or That seventh Such surely deal over-slightly and somewhat quibble with the word who take such a liberty to turn The into A and
little difficulty in this Question if the Scriptures as they ought be the Rule to judge it by As to the time when the Sabbath doth begin Sabbath when it begins I conceive it not to be at Midnight nor to end at Midnight after when we generally sleep according to the reckoning of this Kingdom nor at Noon as some other Countries reckon nor in the Morning when we usually rise as upon other days and so to end at Night when we usually go to Bed as upon other days as others reckon but upon the Evening before and so to the Evening after as the Lord reckons the Days to begin and end Gen. 1. 5 8 13 19 23 31. and Gen. 2. 1 2 3 and I do no where find that first Distribution of Days altered or distributed by Him wherein Mr. Shepherd in the latter end of his learned Book for the First day having done very well I referr the Reader who makes any doubt thereof to him for farther satisfaction in that if need be As for the manner of keeping holy the Sabbath day there is in Principle no great variety of Opinion or Practice amongst the Protestants but what an ordinary Understanding who is willing to live by Rule may with a little help resolve although I have known some over-strict and many overloose therein And it seems in short to lye in a lively spiritual Converse with the Father Son and Holy Spirit in private Duties and publick Ordinances where they may be had and in a Holy Rest all that day saving only nightly and dayly emergent Cases of Necessity and Mercy for Men and Beasts Sick and Well which generally are well stated by the Ministry of the Gospel For that which I enquire is Whether the Law of the Fourth Command as to the Seventh-day Sabbath be repealed or altered by any Word of God Which Enquiry may be allowed to one that is no Minister and indeed to every Christian whoin in Practice it equally concerns with me As to the publick Worship of that day I think it Eabbath Worship worthy some farther Enquiry Whether that Worship should not be twice as much as the Evening or the Morning Worship ordinarily is and Whether all that Publick Worship of the Sabbath should not be performed at one Publick Meeting Which Evening and Morning-Worship in their proper Seasons is not to be intermitted upon the Sabbath day and for this see Num. 28. 3 4 8 9. And I cannot upon the sudden recollect from the Old or New Testament any light of two distinct publick meetings of the Churches one before Noon and the other in the Afternoon as Standing-Duties of the Sabbath day and as distinct from the Evening and Morning-Worship but this I submit to farther Enquiry We have one Psalm for the Sabbath day Psal 92 and but one expresly appointed for that day that I find although the rest of the Psalms may be used on that day as the rest of the Scriptures And as to the time of that one Publick Meeting and Worship of the Churches upon the Sabbath I think it would be enquired whether the Direction we have about it be not towards Noon which seems to be the time of feeding and resting spiritual Flocks Solomon's Song ch 1. v. 7. Evening and Morning and at Noon will I pray and cry aloud Psal 55. 17. And Daniel kneeled upon his Knees three times a day and prayed and gave Thanks before his God as he did afore-time Dan. 6. 10 13. which as I take it were the three stated times of Worship among the Jews but what certain Rule the Jews had from God as to their daily precise times of Evening and Morning Worship I know not but only Evening and Morning Exod. 29. 39 41 42 43 45. Num. 28. 4 8. When the Holy Spirit was given to the Disciples it was the third hour of the day which was our Nine of the Clock Acts 2. 3 4 15. And Peter's Vision was about the sixth hour Acts 10. 9 which was about our Noon And Peter and John went into the Temple at the ninth hour the hour of Prayer Acts 3. 1 for the Hebrews accounted the twelve hours of the day thus our six of the Clock in the Morning was their first our ninth their third hour of the day our twelve of the Clock at Noon their sixth hour our three of the Clock in the Afternoon their ninth hour our six of the Clock at Evening their twelfth hour as Scholars know so that their sixth hour was Noon and Peter's Vision was about Noon And Cornelius was praying about the ninth hour Acts 10. 30. But whether that of David or Daniel or Cornelius or this of Peter and John were upon the Sabbath being not directly written that I know I cannot tell And although we have so much of our LORD 's constant keeping of the Sabbath as his manner was and of Paul's keeping the Sabbath as his manner was yet I do not remember any Instance of their publick congregating or preaching above once upon that day But this also I submit entirely to the Word and to farther Enquiry But if that be the Mind of Christ which he has directed in his Word I think there is much to be said for it as accommodated to the ordinary Cases of Mankind both spiritual and worldly and I am credibly informed that in some parts of England Christians do meet but once upon the Sabbath day As for Tradition I mean so far as I can weakly Tradition gather from my small Stock of Books about the Seventh-day Sabbath when the observation thereof ended and about the First day when the observation thereof began amongst any Christians hoping the World may hereafter have a more exact account thereof if need be from some one or other who has better Abilities a better Library and more Youth Strength and Leisure whom the Lord may raise up I shall offer such broken imperfect Collections as I can after so many Removes of my little Study by the Distresses of this Age. But this I premise that my own clearest satisfaction that the Seventh-day Sabbath is not altered came by the means of the Scriptures and the Writings of the most Consciencious and Learned for the First day and after all I am of this opinion That the Sabbath cannot be repealed or altered but by the same Power and Authority which first commanded it which was our LORD himself As for me it was as I remember some years after I was convinced of the Seventh day Sabbath before I had seen any Book that was written for it or before I had spoken with any person that was for the observation thereof and â— did and do find that the ablest Writers in my weak Opinion for the First day have with that soundness established the Ten Commands and their abiding Obligation to the end of the World and then by Conjectures have endeavoured to bring in â—he First day that the more I see the more I am
confirmed â—hat the vulgar Opinion for the First day is a vulgar Error which wants nothing to remove it as I humbly apprehend â—ut only the time when Christ will by his Spirit give an efficaâ—y to his plain Command and Word which First day has this Evidence of its weak Foundation that while some of the most â—earned do what they can by Writing and Practice to support â— they often beget new and confirm old Doubts about it and â— discover the Dust they raise to darken the Question to be â—ut Dust and shew the Sandiness of the Ground upon which â—hey build that Change And one sure way to convince an impartial enquiring Mind who has leisure enough is to read Mr. Hughes and Mr. Shepherd's Treatises about it wherein a plain Mind may discern so large Concessions about the Obligation of the Moral Law as seem to me to answer all Objections besides the great Contrariety there is amongst the Writers for the First day wherein he that will observe the Order of Time wherein their Books are written may find especially now of late that the last Book printed for the First day is ordinarily a tacite Answer to that which was last printed before it for the First day as two eminent Writers for the First day as it seems to me in answer to Mr. Hughes without naming him and to one another do shew whereof somewhat before by which 't is evident they think some hurt the Cause they write for and no two that I know of the many that have written have yet agreed upon the Grounds of its Observation And now at last it is openly avowed by one of the greatest of all the Writers for the First day that it is not instituted by the Scriptures By which words I think he gives up this Cause for if it be not instituted by the Scriptures and consequently not by Christ or by his Apostles or by the Holy Spirit there by whom when and where was it instituted Who but Christ has Power to institute a Sabbath day or to alter his Institution To whom has Christ given any Authority to alter one Iota or Tittle of the Moral Law Who are they that are bound to observe a weekly day not instituted by Christ in the Scriptures or are bound to lay aside what he has there instituted because of Private Mens Sayings and Writings And how this Law for the First day being an Universal Law and endeavoured to be imposed on the Universal Church can be excused from an high Usurpation of the Divine Authority and from an accusing Christ as if he had not sufficiently done his Work I know not And whatsoever some write for Obedience to their Inventions I cannot imagine they think any shaâ— be condemned or blamed by Christ at last for not doing whaâ— he has not required in his Word or that they would have uâ— live by the Rule of Tradition when they know and acknowledgâ— we must be judged by another Rule viz. by the Word Anâ— that the Word of God which we have is the Rule by which aâ— Worship Doctrines Conversation Discipline and all Mankindâ— are to be tryed in this World and shall be finally judged at laâ—â— I take to be the great Christian Principle as to this and thâ—â— which as far as I can recollect is generally avowed by all the sound Protestants that I have read or known in the World And I shall not wonder if some men under the colours of Tradition usurp the Divine Authority against the First Command and if such write and plead for what I think I can shew is forbidden in the Second Command and if they break in upon all the Commands for all which Men may easily plead Tradition all Ages more or less having brought forth some Transgressors of all the Commands which to such Arguers are Historical Evidences for such Practices But follow no man farther than he follows Christ And there is no Principle more evident and universally confessed by all the Reformed Christians than that whatever God commands us in his Worship or otherwise that we are to do be the things themselves in our Eye great or small And when Men can bind God's Promises of Assistance and Acceptance to their Inventions whether they be days or any thing else in his Worship or other Duty of Man then and not before they may appoint a new day of Rest Obj. And whereas one learned Writer for the First day thinks we cannot make good any one single Verse of the Scripture without Traditions Ans I had thought to have shewn in a Sheet or two that the sound Protestant Divines do generally agree that a Christian may be infallibly certain of his Faith by the Scriptures the Certainty whereof the Lord by his Spirit seals upon the Hearts of his Converts John 16. 7 8 13. And I had thought to give Instances of those converted by Christ and by his Apostles and since by his Ministers by his Word and Holy Spirit as never â—ent nor going to Tradition to assure them of the Divine Auâ—hority of that Word which did convert them which Word â—veth and abideth for ever And this is the Word which by the Gospel is preached unto us 1 Pet. 23. 25 and is settled in Heaven Psal 119. 89 and will stand for ever Isa 40. 8. But thus much â—ay be a sufficient Answer to that Objection The late great and learned Assembly in their Confession of Faith â— 1. par 9 10 say The infallible Rule of Interpretation of â— Scripture is the Scripture it self and therefore when there is â— Question about the true and full sence of any Scripture it must be searched and known by other places that speak more clearly And parag 10. The supreme Judge of all Controversies in Religion can be no other but the Holy Spirit speaking in the Scriptures And the Elders and Messengers of the Congregational Churches c. that met at the Savoy Ann. 1658 in their Declaration of their Faith and Order Ch. 1. Art 4 say The Authority of the Holy Scripture for which it ought to be believed and obeyed dependeth not upon the Testimony of any Man or Church but wholly upon God who is Truth it self the Author thereof and therefore it is to be received because it is the Word of God See also Art 5 6. And Art 9 't is said The infallible Rule of interpretation of Scripture is the Scripture it self c. As in the Assemblys Confession above cited and Artic. 10. to the same effect with the Assemblys Confession also And the Confession of Faith of the Antopaedobaptists Chap. 1 speaks the same things and in the same words or at least with very little variation of the words As to Traditions for the First day called Sunday the observation thereof amongst some I acknowledge is Traditions for and against Sunday ancient and that the Heathen Nations did oâ— old long before the Birth of our Lord offer Sacrifice to the Sun and worship
of Tyre brought all manner of Ware and sold on the Sabbath to Judah in Jerusalem so here was a notorious general Violation of that Law whereupon he contends with the Nobles of Judah What Evil is this that ye do and prophane the Sabbath day Did not your Fathers thus it seems keeping Markets upon the Sabbath day was before his time and did not our God bring all this Evil upon us and upon this City Yet ye bring more Wrath upon Israel by prophaning the Sabbath And then he commanded to shut the Gates as it began to be dark till after the Sabbath and set his own Servants at the Gates that no Burthens might be brought in on the Sabbath Neh. 13. 15 to 22. Q. 2. If it be prophesied by any of the Prophets that the Sabbath should be changed in times of the Gospel and by whom Ans That other which should rise and be diverse from the first Dan. 7. 24 I find many Expositors think agrees best with Antichrist And who should wear out the See the Dutch Annotaâ— on Dan. 7. 24. Saints of the Most High and think to change Times and Laws and that they should be given into his Hand until a time and times and the dividing of times Dan. 7. 25. Divers learned men understand his wearing out the Saints to prophesie his Prosperity for a Season and his changing of Times and Laws to be of changing the Sabbath which would be given into his Hand and a time and times and half a time to be the Three years and an half elsewhere spoken of Rev. 12. 14. 11. 11 with Dan. 7. 24 25. Compare also Isa 24. 1 5. Hos 2. 11. But when those Three years and an half will end I know not And it seems to be somewhat observable That Ludovicus the Name of a great Prince now in the World has in the numerical Letters of it the exact number of 666 Rev. 13. 18 which Note as I am now of late credibly informed since the writing of these Sheets has been taken notice of 3 or 4 years since by a learned Doctor and Prelate of the Church of England and it may be since by some others And if this be the Meaning of the Holy Spirit in that Place and Context it has many Consequences which much concern the Churches of Christ at home and abroad to consider But that in truth this Change of the Seventh day was introduced by the Bishop of Rome let any man who peruses those few Collections before about that matter judge And if the observation of the First day no where commanded in the Word by the Lord that I could ever find or read or hear of be an Error as I conceive it is Jehovah the Messiah who is Head of the Church who loves it and gave himself for it can by his Word and Holy Spirit cleanse it from this and all other Mistakes which yet remain and will present it a glorious Church without spot or wrinkle that it may be holy and without blemish Eph. 5. 23 25 26 27. Charnock's Attributes f. 755 756 757 758 782 783 414. That no man ought to alter God's Laws and that Disputes against them are intolerable and that it is a controuling of the Divine Wisdom to make any Alteration in his Precepts Charn Attrib f. 400 402 403 404. The wise in Heart will receive the Commands Prov. 10. 8. I have heard Mr. Charnook's Practice was to preach upon the First day but what his Judgment was in the main point I do not remember to have read in those Writings of his which are in my Hand Mr. Pool of whom mention is made before I think might be in Opinion and Practice for ought I know for the First day and of the same Opinion have been and are many other worthy men as has been acknowledged Yet still Sin is the Transgression of the Law 1 John 3. 4. And this is the love of God that we keep his Commandments which are not grievous 1 John 5. 3 nor have any thing in them which Men should be unwilling to keep The Wisdom of God appears in his Laws Charn Att. f. 412. Submit to his Wisdom in this Case f. 413. The Moral Law cannot be abolished or altered in the whole or any part of it without Reflection upon the Wisdom and Righteousness of Christ the Law-giver Charn Att. f. 549. Man's Glory in the World lies in his Conformity to Christ and our Conformity to him lies in our keeping his Commands His Law is holy Rom. 7. 11. Pure Psal 19. 8. Holy and pure as it is a Ray of the pure nature of Christ the Law-giver f. 559. though they be never so many and great who are of another Opinion The Law to alter the Seventh day to the First you may see before in the Collections out of the Centuries was by the Bishops of Rome who though they pretended to dispense with the Laws of the Church could not alter or dispense with the Laws of God because no Law can be dispensed with or altered in any point by any Authority but that which is equal to that which enacted it Now no Pope or other men on Earth can pretend to an Authority equal to the Authority of God so as if there be no Divine Precept for any other than the Seventh day then it is certain that no Decrees of Popes or Councils or any Tradition can be of any force to alter that Law God hath declared to be his Law The Apostles have made no new Laws about this as before but left it as they found it And that neither the Pope nor any other Power can dispense with the Law of God I think has been agreed by all the great Protestant Writers and the Reason is evident The Laws of God are above them and no Church or Man or Men can dispense with them in any Case It may be some may secretly wish that this Fourth Command for the keeping holy the Seventh day were not so plain or that it were expressed or that they could somewhere find it altered in the Scriptures because so plain a Command not repealed nor altered there and so confirmed by Christ faces their Consciences answers all the Books and throws down all the Batteries raised against it Fain they would find out some colourable Objections to shelter themselves in a continual Violation of it but still that Law rises up and overthrows all Opposition They pray to God to encline their Hearts to keep that Law and yet keep it down what they can but all will not do GOD who has reserved a Tenth of our Substance has reserved but a Seventh of our Time which we should neither alter nor begrudge And indeed it seems to me marvellous that the observation of the weekly Seventh-day Sabbath should be so long laid aside here in a Land of Light notwithstanding so direct and plain a Command and that the First day should so far obtain for which we have so very
little Colour some at first by Subtilty making and others by Carelesness letting in that Observation and now finding some Good by the Ordinances then celebrated approve of the day also and have put all their Strength to defend it An Opinion blown up to a wonderful heighth which yet God by his Word can easily take down For the present some have altered and in part abrogated this old Command and set up a contrary one in its stead and so do become in this not God's Subjects but his Law-givers as if they could make a more holy See Charnock's Attrib pag. 75. righteous Law than the Law of God and have so far forsaken God's Law and walked after the imagination of their own Hearts Jer. 9. 31. In this taxing his Wisdom as if he did not understand Job 21. 22 How unreasonable is this to impose any Law upon God and force him to revoke his own Upon the whole to my weak Understanding it seems evident That the World was made by the Lord Jesus Christ and that he is Jehovah who after the Creation instituted the Seventh day rested on it sanctified it and blessed it and that it was observed from the Creation till it was repeated at Mount Sinai and that there the Commands were given by Christ the Redeemer to Jews and Gentiles i. e. to all Mankind and that same Seventh day observed by Moses and the Prophets till his Incarnation that the Ten Commands and therein the Seventh-day Sabbath were confirmed by Immanuel our God and Saviour after his taking our Nature upon him that the same Seventh-day Sabbath and no other day of the week was kept by him during his life here and that perfectly and constantly and when he had finished the Work of Redemption that his Body rested in the Grave the next Seventh-day Sabbath and himself in Heaven as he rested the Seventh day after he ended the Work of Creation and that while he rested in Heaven and his Body in the Grave Believers then rested also according to the Fourth Command and by the Testimony of the Scriptures that the Seventh-day Sabbath was observed by the Apostles and all other Believers after our Lord's Resurrection and that constantly and that the Holy Spirit does call the Seventh day only and no other day of the week the Sabbath throughout the Scriptures of the Old and New Testament and that after Christ's Ascension and after the pouring out of the Holy Spirit and that there is no Law nor any Word to be found in the Scriptures which do 2 Tim. 3. 17. Acts 20. 32. most certainly and fully contain the whole and perfect Duty of Man which requires the keeping holy the First day of the week and that there is not there one word of Promise made to the Observers of it nor any Promise of Acceptance from the LORD for any person in that Observation and that there is not one word of Threatning or Displeasure there against those who do not observe it Not one word there which constitutes the First day a Sabbath or calls it by that Name and How can it be proved by any man to be of God when the Word of God does not tell us of it Not one word that repeals or alters the Fourth Command in any jot or tittle nor any Power there given to any that ever were are or shall be in the World to make any Alteration therein and Who can tell us the persons authorized from God to do this Which therefore as long as the Heaven and Earth abide seems to me Luke 16. 17. Exod. 20. 10. Matth. 5. 18. unalterable and shews that the Seventh day is the true weekly Christian Sabbath and ought to be observed 〈◊〉 not repeaâ—ed nor altered there and so confirmed by Christ faces their Consciâ—â—â—'s 〈◊〉 〈◊〉 all the 〈◊〉 and throws down all the Batteries raised against it Fain they would find out some colourable Objections to shelter themselves in a continual Violation of it but still that Law rises up and overthrows all Opposition They pray to God to encline their Hearts to keep that Law and yet keep it down what they can but all will not do GOD who has reserved a Tenth of our Substance has reserved but a Seventh of our Time which we should neither alter nor begrudge And indeed it seems to me marvellous that the observation of the weekly Seventh-day Sabbath should be so long laid aside here in a Land of Light notwithstanding so direct and plain a Command and that the First day should so far obtain for which we have so very little Colour some at first by Subtilty making and others by Carelesness letting in that Observation and now finding some Good by the Ordinances then celebrated approve of the day also and have put all their Strength to defend it An Opinion blown up to a wonderful heighth which yet God by his Word can easily take down For the present some have altered and in part abrogated this old Command and set up a contrary one in its stead and so do become in this not God's Subjects but his Law-givers as if they could make a more holy See Charnock's Attrib pag. 75. righteous Law than the Law of God and have so far forsaken God's Law and walked after the imagination of their own Hearts Jer. 9. 31. In this taxing his Wisdom as if he did not understand Job 21. 22 How unreasonable is this to impose any Law upon God and force him to revoke his own Upon the whole to my weak Understanding it seems evident That the World was made by the Lord Jesus Christ and that he is Jehovah who after the Creation instituted the Seventh day rested on it sanctified it and blessed it and that it was observed from the Creation till it was repeated at Mount Sinai and that there the Commands were given by 〈…〉 kind and that same Seventh day observed by Moses and the Prophets till his Incarnation that the Ten Commands and therein the Seventh-day Sabbath were confirmed by Immanuel our God and Saviour after his taking our Nature upon him that the same Seventh-day Sabbath and no other day of the week was kept by him during his life here and that perfectly and constantly and when he had finished the Work of Redemption that his Body rested in the Grave the next Seventh-day Sabbath and himself in Heaven as he rested the Seventh day after he ended the Work of Creation and that while he rested in Heaven and his Body in the Grave Believers then rested also according to the Fourth Command and by the Testimony of the Scriptures that the Seventh-day Sabbath was observed by the Apostles and all other Believers after our Lord's Resurrection and that constantly and that the Holy Spirit does call the Seventh day only and no other day of the week the Sabbath throughout the Scriptures of the Old and New Testament and that after Christ's Ascension and after the pouring out of the Holy Spirit and
that there is no Law nor any Word to be found in the Scriptures which do most certainly and fully contain the whole and 2 Tim. 3. 17. Acts 20. 32. perfect Duty of Man which requires the keeping holy the First day of the week and that there is not there one word of Promise made to the Observers of it nor any Promise of Acceptance from the LORD for any person in that Observation and that there is not one word of Threatning or Displeasure there against those who do not observe it Not one word there which constitutes the First day a Sabbath or calls it by that Name and How can it be proved by any man to be of God when the Word of God does not tell us of it Not one word that repeals or alters the Fourth Command in any jot or tittle nor any Power there given to any that ever were are or shall be in the World to make any Alteration therein and Who can tell us the persons authorized from God to do this Which therefore as long as the Heaven and Earth abide seems to me unalterable and shews that the Seventh day is Luke 16. 17. Exod. 20. 10. Matth. 5. 18. the true weekly Christian Sabbath and ought to be observed 〈◊〉 to conclude the Ministers of the Gospel should well consider that by the appointment of Jehovah they are to bear the Iniquity of the Sanctuary Num. 18. 1 2 3 4 5 where as in other places the LORD speaks to the Priests then who had the charge of the Sanctuary to look well to it that they did not trespass in any thing of what was appointed in his Worship or in any thing which concerned their Office contrary to his Order and Direction for that if they did the Sin should be imputed unto them Be ye clean that bear the Vessels of Jehovah Isa 52. 11. The Priests were Keepers of the charge of the Altar Ezek. 40. 46. 44. 10 11 12 13 14 15 16. Mal. 1. 8 11 12 14. 2. 1 2 3. 3. 3. And I take the force of the Apostle's Expression 1 Cor. 11. 23 I have received of the Lord that which I delivered to you about administring the Lord's Supper to lye eminently in this That what he did was by Christ's appointment And more remarkable as to all Gospel-Administrations in general is that of Mat. 28. 20 where our Lord's Commission and Command to all his Ministers to the end of the World is to Teach all Nations to observe all things whatsoever he has commanded them and in so doing he promises there to be with them By which Word Command and Promise of Christ it seems to me certain that as the Apostles their Predecessors could not so Ministers of Christ their Successors have no Liberty left them by Christ o◠pick and chuse in Christ's Commands which or what part they will obey and which not and which they will teach and which not 'T is to teach and practise what Christ has commanded not what Man 's Matt. 28. 18 19 20. broken Traditions pretend to command but what Christ has commanded Will Worship is and ought to be a Stranger to his Sanctuary and that strange Fire which comes not from Heaven Christ will not be served with And Christ's Expression I am with you alwaies does import that although the Work of Ministers to teach all the Commands of Christ and to oppose all the Traditions of Men which make void or change or lay aside all or any one part of Christ's Commands be hard Work yet that Christ would be with them and their Successors in the Ministry in their doing and teaching his Commands as long as the World 〈◊〉 last FINIS