The Jewish Sabbath Abrogated, Part · Sermon 3

The Jewish Sabbath Abrogated · Part · Sermon 3

p. 224SERMON III.

Proving the Firſt-day of the Week to be the ſpecial Day of Solemn Worſhip under the Goſpel, from Acts 20. 7. and from Rev. 1. 10. in which laſt place it is called the Lord's Day.

HAving paſſed through five Arguments to prove the Firſt-day of the Week to be the day which Chriſt hath appointed for his Solemn Worſhip under the Goſpel, I ſhall proceed to the next Argument.

Sixthly, Becauſe the Churches and Diſciples of our Lord Jeſus Chriſt met together upon this day to break Bread, &c. Acts 20. 7. And upon the Firſt-day of the Week, when the Diſciples came together to break Bread. This was the day, it appears, on which they met together, not only for preaching, hearing, praying, &c. but alſo to celebrate the Lord's Supper.

1. Obſerve, 'tis ſaid in the Context, that Paul ſtayed at Troas ſeven days. And by the way note, that he was there upon one of the Jews Sabbath-days, but then the Church met not together; and it is evident alſo that Paul waited till the Firſt-day came, that he might not only preach to them when they were generally aſſembled together, but alſo celebrate the Lord's Supper before he departed.

Now that this was the Firſt-day of the Week, none can reaſonably deny: But ſince Mr. Banfield, Mr. Smith, Mr. Soarsby, and others, do doubt of it, take what divers p. 225Learned Men have ſaid; and firſt Dr. du Veil.

VponUpon the firſt day of the Week;Duveil on Acts 20. p. 150, 151.Acts 20 that is, that day, as Sozomon ſaith, which is called the Lord's Day, which the Hebrews called the firſt day of the Week,Hist. Eccl. Ch. 8. but the Greeks dedicated it to the … the Table of Canons lately publiſed by the famous John Baptiſt Cotelerius: It was not before Chriſt's Reſurrection called the Lord's Day, but the firſt Day; but after the Reſurrection it was called the Lord's Day, the Lady of all Days, &c. We have the name of the Lord's Day in Rev. 1. 10. in Ignatius his Epiſtle to the Trallians and Magneſians: And ſometimes in Clement's Inſtitutions; alſo in that place of Ireneus, which the writer of the Anſwers to the Orthodox in Juſtin Martyr hath preſerved to us—

When the Diſciples came together—from this place, and that in 1 Cor. 16. 2. is gathered, that the Chriſtians did then uſe upon the firſt day of the Week to keep up ſolemn Meetings. Juſtin ſaith, VponUpon the day called Sunday, all that live in Citys or Country meet in one place.

This Meeting (another ſaith) was upon the firſt day of the Week foreign:Shepherd on the Sab. p. 215. Which phraſe, tho Gomarus, Primroſe, Heylin, and many others go about to tranſlate thus, viz. upon one of the days of the Week, yet this is ſufficient to daſh that Dream.

That foreign ſignifys on the firſt day of the Week,Baxter in anſw. to our Opponents, p. 157. the generality of the Antients both Greeks and Latins agree; whoſe Teſtimony about the ſenſe of a word is the beſt Dictionary. And the ſame Phraſe uſed of the day of Chriſt's Reſurrection by the Evangeliſts, proveth it. Had it been ſaid that Paul abode ſeven days at Troas, and on the ſeventh p. 226day of the Week when the Diſciples came together to break Bread, no doubt but theſe Sabbatarians would have made this no ſmall proof to obſerve the old Jewiſh Sabbath; and I confeſs it would have been a good Argument for their practice; or had Paul … the Churches obſerved the ſeventh day: and yet they will not allow it to be a proof for the obſervation of the firſt day.

Dr. Wallis tells us,Chriſtian Sabbath, p. 30, 31. that Mr. Bamfield urg'd, that foreign is Greek for one, and therefore foreign may as well be rendered one day of the week, as the firſt day of the week.

Anſw. Surely (ſaith the Doctor) he is not in earneſt; ſuch trifling doth more hurt than help his Cauſe. No doubt but when they met, it was one day of the week, we need not be told it; nor need the word week be added, he might have ſaid one day; nor need he have ſaid ſo much: But this Author cannot think (nor doth he) that foreign doth any where ſignify other than the firſt day of the week.

In the whole Story of Chriſt's Reſurrection, and what followed on that day, in all the four Evangeliſts, we have no other word but foreign.

The Latin word pridie is a derivative (or compound rather) from prae, prior; and poſtridie from poſt, poſterior: and accordingly (in Latin) pridie Calendarum muſt ſignify a day before the Calends. But can any man think it is meant of any day? No, but the next day before.

So if we ſay, Chriſt was crucified one day before the Sabbath, and roſe again one day after the Sabbath: This one day is the next day. And ſo any man who hath not a mind to cavil will underſtand it. And ſo foreign, one p. 227day after the Sabbath, muſt needs be underſtood of the next day after the Sabbath, nor is it ever uſed in any other ſenſe. If it were to be unſtood of any day indefinitely, it ſhould be foreign, ſome day after the Sabbath; not foreign, one day after. Thus Dr. Wallis.

See how hard theſe men are put to it, in labouring to caſt away, nay tread under-foot the glorious day of our Lord's Reſurrection. And 'tis ſtrange to ſee how men, to maintain their Errors, will quarrel and find fault with the Tranſlation of our Bible.

'Tis manifeſt therefore,Dr. Wallis, p. 32. that there was a Religious Aſſembly of the Chriſtian Congregation at Troas, on the firſt day of the week, for celebration of the Lord's Supper, and preaching; and Paul with them: which I take to be the celebration of the Chriſtian Sabbath.

Obj. However this, Mr. T. Bamfield ſays, is but one Inſtance.

Anſw. True (ſaith the Doctor) this is but one (but we have heard of more before, and ſhall hear of more by and by) yet this one is more than he can ſhew for more than two thouſand five hundred years, from God's reſting on the Seventh-day, Gen. 2. 3. till after Iſrael was come out of Egypt, Exod. 16. during which time he would have us think the Seventh-day was conſtantly obſerved. And if he could ſhew any one Inſtance of Enoch, Noah, Abraham, or others, where ſuch a Religious Aſſembly for the Worſhip of God was held on the Seventh-day in courſe from the Creation, he would think his Point well proved, tho no more were ſaid of it than is of this.

Whereas now as to the time from thence to the Flood, he brings no other Proof, but that Abel, Enoch, and Noah were good Men (as no p. 226duplicate page p. 227duplicate page p. 228doubt but they were) and therefore it is to be preſumed they kept a Sabbath, and that upon the ſeventh Day: which is to beg the Queſtion, not to prove it. Thus the ſame Author.

Object. But it is objected that it was an occaſional and accidental meeting for common eating.

Anſw. 1. It was a full Aſſembly, that is evident: for ſome were fain to get up into the Windows three ſtories high, as Eutychus, ver. 8. the lower Room would not hold them; therefore it was no ſmall meeting.

2. 'Tis ſaid, they came together to break Bread. What, is Paul ſo thoughtful of eating and drinking, to refreſh his Body with them, as to ſtay ſeven days for that? No, no, it was a better Feaſt he hunger'd after,See Mr. Warren, p. 201. to break Bread, ſaith the Text; to receive the Euchariſt, ſays the Syriac Tranſlation, that is, to receive the Lord's-Supper upon the Lord's-day.

3. But why muſt Paul break the Bread to them? ver. 11. had it been common Bread, no doubt but good Manners had prevented that, and not put him upon any ſuch Service as to cauſe him to carve for them all.

4. We know the celebration of the Lord's-Supper is call'd breaking of Bread, Acts 2. nor is there reaſon to conceive it was any other ſort of breaking of Bread, but that this is meant here.

That it was no feſtival Day, not the firſt day of unleavened Bread, Mr. Hughes has proved. But there is reaſon,Hughes on the Sab. p. 160, 162. ſaith he, to believe this was ſacramental Bread; for the Church came together to break this Bread (ſo they were never ſaid to do in breaking any other kind of Bread) and Paul brake that which was properly Bread among them; but for breaking of Bread to the hungry, it is not always meant of Bread literally, p. 229but of means whereby they may procure them Bread and Neceſſaries. Neither, ſaith he, did the Church purpoſely come together for this, but rather ſent it from Houſe to Houſe. Nothing hinders then but that this Bread broken, put ſynec…ochically as a part for the whole, doth note the Lord's-Supper. Take what Dr. Du-Veil has ſaid.

To break Bread; Du-Veil on Acts 20. 7.Acts 20:7to wit, that was conſecrated to be a Symbol of the Body of Chriſt, offered for us upon the Croſs. Hence the Syrian render it, That we might break the Euchariſt. The Arabick, that we might diſtribute the Body of Chriſt. The Ethiopick, To bleſs the Table. All underſtood it of this holy Rite, by which the Lord Jeſus would have the memory of his bitter Death to be celebrated by his Diſciples. Compare this with what he ſays on Acts 2. 42, 46.

Object. Again it is objected, That they did not break Bread on the firſt day, becauſe Paul continued preaching till midnight.

Anſw. 1. It was principally to this end they came together on the firſt day, which ſhews it was their uſual Practice ſo to do.

2. They might break Bread firſt, and did no doubt; and then Paul might renew his Speech, and continue preaching till midnight. The order of words in a hiſtorical Relation are not always to be followed.

3. They did break Bread; and if it was after midnight, yet that extraordinary occaſion of Paul's preaching, being ready to depart, might be by the Lord diſpenſed with, tho the proper ſeaſon to adminiſter that Ordinance be on the firſt day of the week. For who will ſay, that Ordinance upon an extraordinary occaſion may not be adminiſtred on another day of the week? p. 230ſo that tho this ſhould be granted, I ſee not how it hurts our Cauſe.

Object. The Greek reads it firſt of the Sabbaths; and ſay what you will, 'tis doubtful what day this was.

Anſw. Dr. Wallis has ſaid enough to clear this to all that are willing to be ſatisfied:Dr. Young's Lord's-day, p. 69. yet I ſhall add another learned Writer; Acts 20. 7. 1 Cor. 16. 2. in which place (he ſhews) 'tis the ſame called by the Evangeliſts foreign **Mat. 28. 1. Mark 16. 1. Luk. 24. 1. John 20.Matt 28:1Mark 16:1Luke 24: ſo in thoſe places una Sabbatorum muſt be expounded by the Lord's-day, ſaith Chryſoſtom ††Hom. 45. in 1 Cor., whoſe Interpretation Hierom allows, and expounds the reaſon thereof; ad Hebidum quaeſt. 4. becauſe, ſaith he, every week is divided into the Sabbath, into the firſt, and ſecond, and third, and fourth, and fifth, and ſixth days; which the Heathens call'd by the names of their Idols and Elements: and therefore in thoſe Fathers opinion, una Sabbatorum (by Enallage of the plural number for the ſingular; for it's ſeldom read in the ſingular number in the Old Teſtament, which the Writers of the New Teſtament do imitate) and prima Sabbatorum are all one: for the name of Sabbath among the Antients denoteth not only the laſt day of the week, but the whole week.—The Hebrews called the whole week Sabbath. And in this ſenſe is the Phariſee to be underſtood about the Sabbath—he glories of faſting foreign, quaſi twice a Sabbath: There by Sabbath we muſt of neceſſity underſtand the whole week, by an Hebraiſm, and not the laſt day thereof. For the Phariſees (as moſt learned Searchers of Hebrew Antiquities have often obſerv'd, which thing Epiphanius put us in mind of) inſtituted two Feaſts every week,Cont. Haer. l. 1. c. 10. namely on Monday and Thurſday: therefore the Lord's-day p. 231was called foreign, or una Sabbatorum, as in the Evangeliſts and Apoſtles, ſo in the Writers of the following Age. He that will look into their Writings, ſhall find Examples enough.

Thus this place doth ſufficiently tend to prove, with … other Text before mentioned, that the firſt day of the week the Goſpel-Churches did obſerve as the ſpecial day of ſacred Worſhip; and that it was the firſt day of the week, the generality of the Antients both Greek and Latin, it is evident, do agree.

Moreover, here are many things worthy of our Conſideration.

(1.) That this meeting was for publick Worſhip, as preaching, breaking of Bread, &c.

(2.) That the Holy Ghoſt on purpoſe records the preciſe day; Paul having waited at Troas the ſix former days, till this day, the firſt day of the week, came: tho no doubt they might have ſome other private occaſional meetings on other days before, for Paul beſure was not idle.

(3.) That their coming generally then together, was not new, nor occaſional, but their common practice, or uſual day of aſſembling together, to preach and adminiſter the Lord's-Supper.

(4.) It is clear, that by a ſpecial applying of theſe Exerciſes to that Day, and by mentioning that Day to this end, it was their moſt ſolemn Day in ſeaſon to meet upon, and that the old Sabbath was not, but was aboliſhed with the Covenant of Works.

(5.) Nor is it likely that Paul would have ſtay'd there, who was ready to depart, had not that day been the day of ſolemn Worſhip, when perhaps many in the adjacent places came p. 232together. Nor would they have ſlipt over the ſeventh Day, without any notice taken of that; for it neceſſarily ſhews they had no regard to the old Sabbath: which the Diſciples would beſure never have done, if there had been ſo great a Sanction for that day as for the firſt day of the week.

(6.) As Dr. Owen notes,On the Sab. p. 390. the Diſciples came together without an extraordinary warning, or being ſent to, or call'd together in anſwer to their Duty; which they were accuſtomed ſo to do. Such, ſaith he, is the account that Juſtin Martyr gives of the Practice of all Churches in the next Age, i. e. on the day called Sunday there is an Aſſembly of all Chriſtians, whether living in the City or Country; and becauſe of their conſtant breaking of Bread on that day, it was called Dies Panis. Auguſt. Epiſt. 118. And Athanaſius proved that he brake not a Chalice at ſuch a time,Socrat. lib. 5. cap. 22. becauſe it was not the firſt day of the week when it was uſed.

And whoſoever reads this Paſſage without prejudice, will grant, that it is a marvellous, adrupt and uncouth Expreſſion, if it do not ſignify that it was the common obſervance among all the Diſciples of Chriſt, which could have no other Foundation, but that only laid down before, of the Authority of the Lord Chriſt requiring it of them.

And, ſaith he, I doubt not but Paul preach'd his farewel Sermon (after all the ordinary Service of the Church was perform'd) which continued till midnight. And all the Objections I have met with againſt this Inſtance, amounts to no more than this, i. e. that the Scripture ſays that the Diſciples met together to break Bread, yet indeed they did not ſo. And this, by what the Doctor ſays, vaniſhes into Smoak.

p. 2331. From the whole I may argue: If the Apoſtles and Primitive Chriſtians did obſerve the firſt day of the week as their prime and chief time for ſolemn Worſhip in ſeaſon, and paſſed over the old ſeventh Day; then is the firſt day of the week, and not the ſeventh, that preciſe Day Chriſt has appointed to be obſerv'd in his ſolemn Worſhip under the Goſpel. But this was the prime and chief time for ſolemn Worſhip in ſeaſon, &c. Ergo.

2. And if thoſe meetings on the firſt day were not ſuch as uſed to be formerly on the ſeventh day, I deſire to know a reaſon, 1. Why their Meetings on the firſt day ſhould be particularly recorded, rather than their Meetings on the ſeventh. 2. And why alſo the one is ſo oft mentioned, i. e. their Meetings on the firſt day, and no mention at all that they met on the ſeventh day in the New Teſtament, from the Reſurrection of Chriſt, as a Church-aſſembly to worſhip God, or diſcharge any part of Religious Duties; nor of their meeting on the ſecond, third, fourth, &c.

Object. But it ſeems as if they came not together till the evening of this day, tho it was the firſt day of the week; and ſo it proves not that this whole day ought to be kept in ſolemn Worſhip.

Anſw. For this there is not the leaſt ſhadow of Proof. What tho Paul continued his Speech till midnight; might not ſome other Miniſters ſpend the former part of the day in Preaching, Exhortation, or in Prayer? Or, might not Paul (as ſome of us do) preach twice himſelf on that day, and they refreſh themſelves about the middle of the day? I find one Author ſpeaking thus:Durham on the Ten Command. p. 264. Paul ſpending this whole day in that Service, and continuing his Sermon till midnight p. 234(yet accounting it ſtill one day) in ſolemn meeting, doth confirm this Day to be more than an ordinary day, or than other days of the week, as being ſpecially dedicated to theſe Services and Exerciſes, and totally ſpent in them. It is ſaid, that they came together on the firſt day of the week; and no doubt but it was in the morning of that day, for ſo we find they did on the ſame day of the week, Acts 2. 1, 2. for when Peter began to preach, it was but the third hour, which is our nine of the Clock in the morning.

Sixthly, The Lord's day the firſt day of the week, Rev. 1. 10.Rev 1:10My ſixth Argument to prove that the firſt day of the week ought to be obſerved as a day of Reſt and ſolemn Worſhip under the Goſpel, ſhall be taken from that Appellation given to this day, Rev. 1. 10. where it is called the Lord's-day; I was in the Spirit on the Lord's-day. Surely this Royal Name or Title adds no ſmall honour to this illuſtrious Day: as it was the firſt day of Time mentioned in the beginning of the firſt Book of the Bible; ſo it is the laſt day of Fame noted in the beginning of the laſt Book of the Bible, to the Praiſe of him who is our Alpha and Omega. The very Name ſpeaks the Lord Chriſt to be the Author of it,Mr. Warren, p. 191. who upon the day of his Reſurrection was declared both Lord and Chriſt. I find, ſaith my Author, an elegant and pious Poem written by Sedulius an Antient Chriſtian**Vid. Sixti Senenſis Biblioth. Sanct. p. 308. Jerom's Junior, being by him tranſlated to this effect:

After ſad Sabbaths th' happy Day did dawn,

Whoſe lofty Name from Lord of Lords is drawn:

A bleſſed Day, that firſt was grac'd to ſee

Chriſt's riſing, and the World's Nativity.

p. 235I ſhall endeavour to prove that after Chriſt's Reſurrection and Aſcenſion there was a peculiar Day belonging to the Lord above any other day of the week; and that this Day was not the old Jewiſh Sabbath-day, but the firſt day of the week.

1. That there was a peculiar Day, or one preciſe Day of the week obſerved to the Lord, in which the Churches aſſembled together for the Worſhip of God, none will deny: God lays claim to one day in ſeven as his Day.

2. And now that this was not the ſeventh day of the week appears, becauſe we no where read that any one Goſpel-Church ever aſſembled together on that day from the Reſurrection of Chriſt. Now if that had been the Day the Lord Chriſt had appointed as Mediator and Lawgiver, beſure we ſhould have had it mentioned in ſome place, as the very day in which the Churches, or at leaſt ſome one Church did meet together: but this we do not find, therefore that is not, cannot be the day.

3. We read of their meeting together no leſs than four or five times, from our Lord's Reſurrection and after his Aſcenſion, on the firſt day of the week, Joh. 20. 19. and ver. 26. Acts 2. 1, 2. ch. 20. 7. to which I might add 1 Cor. 16. 1, 2.

4. No doubt the Apoſtle John, when he ſays on the Lord's-day, refers to a certain particular Day well known to all the Churches to whom he was to write, nay known to all Believers and Saints of that time.

5. And evident it is, that the Jewiſh Sabbath-day is no where, either in the Old or New Teſtament, Iſa. 58. 3.Isa 58:3called the Lord's Day, tho it is called the Lord's Sabbath, and the Sabbath of the Lord thy God. Lord in the Old Teſtament (as p. 236one obſerves) is the uſual name of God indefinitely, Dr. Walls, p. 46.without particularizing this or that of the three Perſons: And the Sabbath of the Lord thy God, doth not appropriate it to the ſecond Perſon, more than to the firſt or third. And tho the ſecond Perſon, or Chriſt conſidered as God, made the World, and gave the Ten Commandments, as well as he gave forth all the Ceremonial Law, the three Perſons being the ſame one God; yet Chriſt is contradiſtinguiſhed, i. e. referring to his Human Nature, or the Anointed of God, as Mediator or Godman: And foreign, the Lord in the New Teſtament is commonly and peculiarly applied to our Lord Chriſt, as 1 Cor. 8. 6. But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jeſus Chriſt, &c. So Eph. 4. One Lord—one God and Father, &c. and to this Lord doth the Day here refer. I… the fourth Commandment, that which is called the Sabbath of the Lord thy God (ſpeaking of Iſrael) is meant of God indefinitely, and not of one Perſon contradiſtinguiſhed to the other Two.

The Work of Creation is commonly aſcribed to God the Father, and ſo the old Seventh-day Sabbath is properly the Father's Day, not Chriſt's, tho all the three Perſons created the World.

6. This day is called the Lord's Day, in a like ſenſe as the Holy Supper is in ſome places called the Lord's Supper; 1 Cor. 10. 21, 22. ch. 11. 27.1 Cor 10:211 Cor 10:22in which places is meant the Lord Chriſt, God and Man. This may anſwer their common Objection, viz.

Object. It might be called the Lord's Day in reſpect of God the Creator, not of Chriſt the Redeemer; and therefore may be meant the Seventh-day Sabbath: Beſides, the World was made by p. 237Chriſt, and he gave the Law on Mount Sinai.

I further tell them, this Name or Appellation [Chriſt] refers to our Lord as Mediator, or as he is God and Man: But the ſecond Perſon was not God and Man when the World was made, or when the Law was given on Mount Sinai. Tho the ſecond Perſon, or Chriſt as God, created the World, and with the Father and Holy Ghoſt is that one God that gave the Law; yet Chriſt the Anointed, or as Mediator, God in our Nature, actually exiſted not till the fulneſs of time was come.

(2.) And why may not they call the Lord's Supper, and the Lord's Table ſo, with reſpect to God the Creator, or Chriſt as Creator?

(3.) Conſider that in the New Teſtament Chriſt as Mediator is actually exalted to be Lord of …; of all Perſons, Men and Angels, and of all things: For to this end Chriſt both died, and roſe again and revived, that he might be Lord both of the dead and living, Rom. 14. 9.

(4.) So that as the term Lord is peculiarly aſcribed to Jeſus Chriſt as Mediator, ſo certainly is the day here called his Day. And as the Supper is called the Lord's Supper, becauſe he inſtituted it, and it wholly refers to Chriſt; ſo the firſt day is called the Lord's Day, becauſe the Lord Chriſt inſtituted or appointed it as the ſpecial Day of his Worſhip, and as it refers to his glorious Reſurrection.

Object. If the Scriptures be the Rule to judg whether that day be not the Lord's Day, which (and which only as diſtinguiſhed from other days of the Week) the Son of Man is Lord of?

Anſw. 1. Chriſt is Lord of all days no doubt, becauſe he is Lord of all things; but the Seventh-day Sabbath is no where appropriated to p. 238Chriſt as Mediator, nor ever called the Lord's Day.

(2.) When 'tis ſaid in the New Teſtament, that the Son of Man is Lord alſo, or even of the Sabbath-day; he ſhews that it was in his power to diſpoſe of it, for he gives this as a reaſon for his doing that which the Phariſees counted Sabbath-breaking, and by which he oftentimes offended them. And ſo it is far from being a reaſon of his eſtabliſhing it to abide a Sabbath in his Kingdom-ſtate. And, as one well obſerves, it ſeems plainly to mean, that that being a poſitive Law belonging to Moſes, our Lord had power to change it, or diſpenſe with it, as well as other Poſitive and Moſaical Laws. As it is ſaid,Eph. 1. 22.Eph 1:22 He hath made him Head over all things to the Church, not Head to all things: So he is Lord over all Days, but all are not ſeparated to his Worſhip.

As it is ſaid,Joh. 17. 2.John 17:2 Thou haſt given him Power over all Fleſh—So it may be ſaid, thou haſt given him Power over all Days, that he may ſanctify one to his own peculiar ſervice and uſe, and leave the reſt common to us to work in.

7. There is,On the Sab. p. 223. ſaith Mr. Shepherd, no other day on which mention is made of any Work or Action of Chriſt, which might occaſion a holy day, but this only of his Reſurrection, which is exactly noted of all the Evangeliſts to be the firſt day of the Week; and by which work he is expreſly ſaid to have all Power given him in Heaven and Earth, Mat. 28. 18.Matt 28:18and to be actually Lord of the dead and living. Rom. 14. 9.Rom 14:9And therefore why ſhould any other Lord's Day be dreamed of? Why ſhould Mr. Brabourn imagin that this day might be ſome ſuperſtitious Eaſter-day, which happens once a year? The Holy Ghoſt, on the contrary, not ſetting down the Month, p. 239or Day of the Year, but the Day of the Week wherein Chriſt roſe; therefore it muſt be meant of a weekly Holy-day, here called the Lord's Day.

8. This was the day in which Chriſt ceaſed from his W…k, and reſted, as the Father ceaſed from his Work, and reſted on the Seventh-day; and therefore this is his Day, as the other was the Father's Day; there being a day remaining to him, and to us thro him, from the ſame foot of account in the times of the Goſpel, as we have proved.

9. That 'tis this day which is called the Lord's Day, becauſe of his frequent appearance on it after his Reſurrection, and becauſe after his Aſcenſion he crown'd it with that miraculous effuſion of the Holy Spirit, to put a Glory upon it, and to confirm it as that day appointed for his People to wait upon him in.

10. John, Owen on the Sab. p. 292.in calling it the Lord's Day, did not ſurprize the Churches with a new Name, but denoted to them the time of his Viſion, by the name of the Day, which was well known to them. And there is no ſolid reaſon why it ſhould be ſo called, but that it owes its preeminence and obſervation to his Inſtitution and Authority.

And no man who ſhall deny theſe things, can give any tolerable account how, when, and from whence this day came to be ſo called: it is the Lord's Day, as the Holy Supper is called the Lord's Supper, by reaſon of his Inſtitution.

11. Becauſe (as I have proved) the Lord hath made it, therefore it is called the Lord's Day. This is an Argument (ſaith a Reverend Author**Mr. Will. Fenner on the Sab. p. 81.) uſed by the Church of God in all Ages, for twelve hundred years. St. Auſtin p. 240uſed it in his time. The Pſalmiſt propheſieth of the Reſurrection of Chriſt;…ſal. 118. …4. The Stone which the Builders refuſed, is beeome the Head-ſtone of the Corner: This is the Lord's doing, and it is marvellous in our eyes. Our Lord (ſaith he) expounds it of his Crucifixion and Reſurrection; This is the Day the Lord hath made. And we deſire to be built upon this Corner-ſtone; We will be glad and rejoice in this day, we will keep it as a glorious day, a day of Thankſgiving and rejoicing in God—

Again (he ſaith) it was propheſied that the firſt day of the Week ſhould be the Sabbath-day, i. e. the Lord's Day: Iſa. 11. 10.Isa 11:10In that day there ſhall be a Root of Jeſſe, which ſhall ſtand up for an Enſign to the People; and to him ſhall the Gentiles ſeek, and his Reſt ſhall be glorious. Not only the Father's Reſt ſhall be glorious, as when he had created the Heaven and Earth, and reſted on the Seventh-day; but Chriſt's Reſt ſhall be glorious: for all Divines agree that the Prophet ſpeaks of the Reſt of Chriſt from the Work of Redemption. As God the Father reſted from his Work, and his Reſt was glorious for four thouſand years together; ſo Chriſt's Reſt from his Work ſhall be glorious. Thus Mr. Fenner.

Object. Perhaps ſome will ſay, This only refers to the Goſpel Spiritual Reſt which we have by Chriſt, and not to a peculiar Day of Reſt.

Anſw. The Reſt ſpoken of here may be meant of that; and from thence we have alſo a day of Reſt allowed us: And by comparing this with Heb. 4. I can't ſee but it clearly has reſpect to this Day of Reſt, the Lord's Day, becauſe the Seventh-day is called the Father's Day of Reſt; and the day of Chriſt's Reſurrection is alſo Chriſt's Day of Reſt, as we have proved.

p. 241Object. It may refer to the Great Lord's Day,Rev. 20. 12.Rev 20:12 the Day of the laſt Judgment: I ſaw the dead, &c. for a thouſand years with the Lord is as one day. Thus the Sabbatarians.

Anſw. (1.) Theſe men would have it to be any day, rather than the very day the Holy Apoſtle means, i. e. the Firſt-day; one while 'tis the day of Chriſt's Birth, or the day of his Death, or ſome Feaſt-day, or elſe the day of Judgment: whereas we find the Goſpel-Church obſerved no day but the Firſt-day of the Week, the day of our Lord's Reſurrection.

(2.) There is a great difference between theſe two Phraſes, the Lord's Day, and the Day of the Lord: for ſuch an Interpretation of the Lord's Day would render it an uncertain time, and ſo directly croſs the ſcope of John in ſetting down,Mr. Ley Sund. Sab. (1.) The Place where. (2.) The Day when. (3.) The Viſion it ſelf. And, as one obſerves, it is void of all judgment to take it for the Day of Judgment: for in the readieſt conſtruction of the words, St. John ſpoke of a Day that was in being before he had the Viſion, and a Day well-known to the Churches at that time. But was the Day of Judgment then come, or hath it yet been? There are more than a thouſand years ſince John was on that Day in the Spirit, &c. This is an idle dream:Mat. 24. 36.Matt 24:36 for of that day and hour knoweth no Man.

A Learned Writer anſwers four Questions on this Text,Mr. Geo. Hughs of Plym. Aphoriſms of the Sab. p. 135. Rev. 1. 10.

(1.) How will you prove this to be the Firſt-day of the Week.

(2.) How will it be made good that this Name imports a Sabbath?

(3.) How can it be declared (or proved) that the Lord himſelf impoſed this Name? p. 240duplicate page p. 241duplicate page

p. 242(4.) What influence had John upon him in declaring this Name?

He gives excellent Anſwers to all theſe Querys: I ſhall cite but a part of them.

(1.) No indefinite or undetermined time is meant by this day, as ſome would have it; but 'tis a diſtinct and determined day, owned by the Lord: the word is plain, the Lord's Day, noting one ſingle day.

(2.) Neither can it refer to the Seventh-day: 'tis as irrational to ſay this Lord's Day is the old Sabbath, as to affirm the Lord's Supper means the Paſſover.—This Lord's Day was revealed after his coming in the Fleſh, but the Seventh-day long before. As he was revealed newly in the Goſpel, to be the one Lord Jeſus Chriſt, our Mediator; ſo a new day of his was revealed alſo, which the Church never knew before, viz. his Reſurrection, which was notoriouſly known to be the Lord's Day.

(3.) He proves it can't be attributed to the day of his Nativity.

(4.) That this Title, the Lord's Day, was not impoſed upon any extraordinary time, by reaſon of the great Revelation given out to John therein.

(1.) He was in the Spirit on the Lord's Day, before he received thoſe Revelations, therefore they could not be the ground of this Appellation—To pretend to Prolepſis here, is a miſerable ſhift.

(2.) He writes to the ſeven Churches in Aſia, and informs them of the Time known to them when he had theſe Revelations, viz. the weekly Lord's Day—It is the Day which he himſelf made to declare himſelf to be the Son of God, the chief Corner-ſtone, the Foundation of the Church.

p. 243Secondly, He anſwers the ſecond Queſtion, viz. That this Title imports a new Day of Reſt to be his, P. 140.for four Reaſons: One is this; The word uſed here denoting the Lord's Day, is but once to be found in the New Teſtament, where we read of the Lord's Supper, and all grant it ſignifieth an Ordinance where-ever the word is uſed; and therefore ſo here.

Thirdly, That the Lord Jeſus himſelf put his Name upon this Day.

(1.) The giving or beſtowing of God's Name on any time, thing, or perſon, is reciprocal with himſelf; therefore none but the Lord could put his Name upon this day: Who hath the diſpoſing of the Lord's Name but himſelf?— Will you ſay the Apoſtles, or the Church might do it? What, without the Lord's Commiſſion or Command? They would not, they durſt not; God never intruſted any of them to beſtow his Glory, or call his Name upon any thing, but only declaratively from himſelf.

(2.) All Power in Heaven and Earth was given to the Lord Chriſt, to ſettle his Church, and to appoint Ordinances, and to change Times according to the Father's Pleaſure: therefore he only authoritatively could change the Sabbath, and put his Name upon this Day.

Fourthly, To the fourth Query he ſaith, The Influence of Power which the beloved John had in naming this Day, is only miniſteral or inſtrumental; the Lord Jeſus giveth it, and he wrote it. This is the higheſt of their claim, who are Miniſters, by whom Souls are brought to believe the Goſpel: And no more was he but a faithful Meſſenger to declare that to be the Lord's Day, upon which the Lord himſelf had fixed his Name.

p. 244And thus enough hath been ſaid to prove that this day, called the Lord's-day, was the firſt day of the week: but to put it further out of doubt, in the laſt place,

12. The Antient Fathers, whoſe Credit and Authority I ſee no cauſe to doubt, have poſitively declared that it was the firſt day of the week that John called the Lord's-day.

The firſt I ſhall mention is Ignatius,Epiſt. ad Trall. & Magneſ. who was John's Diſciple, and writes thus: Let every one that loves the Lord Jeſus Chriſt, keep holy the Lord's-day, which was conſecrated to the Lord's Reſurrection.

Ignatius, ſaith my Author, was not only contemporary with St. John, but was his Diſciple, or Scholar: now John, according to the beſt account we can have from Chronology, Dr. Wallis Chriſt. Sab. Part. 1. p. 48, 49.wrote his Revelation in Pa…os, whither he was baniſhed by Domitian, in or about the year of our Lord 96; after which he wrote his Goſpel, and dy'd anno 98, or 99. and Ignatius dy'd a Martyr under Trajan in the year 107.—How long before his Death Ignatius wrote his Epiſtle to the Magneſians, Dr. Young cites the ſame Paſſage alſo of Ignatius, p. 53.we are not certain; nor is it material. In that Epiſtle to the Magneſians, even according to the genuine Edition publiſhed by Biſhop Vſher out of an antient Manuſcript, not that which is ſuſpected, he doth earneſtly exhort them not to Judaize, but to live as Chriſtians—not any longer obſerving the Jewiſh, but the Lord's-day, on which Chriſt our Life roſe again. It is manifeſt therefore, ſaith he, that within eight or ten years after John's writing, the Lord's-day did not ſignify the Jewiſh Sabbath, but the firſt day of the week, on which our Saviour roſe again.—Why ſhould any longer doubt p. 245in this matter? beſure Ignatius well knew what day it was that John called the Lord's-day, who for ſome years converſed with that beloved Apoſtle and Diſciple of Chriſt.

I might to this (ſaith this Author) add the Teſtimony of Polycarp, Polycarp.who was alſo a Diſciple of John, and collected and publiſhed theſe Epiſtles of Ignatius, and knew what St. John meant by the Lord's-day.

He proceeds to Juſtin Martyr,Juſtin Martyr an. 129. his ſecond Apology. who ſaith, He was not converted to the Chriſtian Religion till about the year 129. about thirty years after St. John's Death; yet he lived ſo ſoon after, that he could not be ignorant of the Chriſtian Practice, and what they underſtood St. John to mean by the Lord's-day; and how that Day was obſerved. On that day commonly called Sunday, there is held a Congregation or general meeting together of all Inhabitants, whether of City or Country; and there are publickly read the Memorials or Monuments of the Apoſtles, or Writings of the Prophets.—Again, the day called Sunday we do all in common make the meeting-day, for that the firſt Day is it on which God from Darkneſs and Matter made the World, and our Saviour Chriſt did riſe from the dead, &c.

In which places, ſaith he, tho it be not called Dominica **The Lord's., but Dies Solis ††Sunday., (becauſe ſpeaking to a Heathen Emperor) yet it was then ſolemnly obſerved.—

'Tis manifeſt therefore that the Lord's-day, foreign, Dominica, or Dies Dominicus, was the known name of a Day ſo called when John wrote his Revelation; that it was a day of Religious Worſhip, contradiſtinguiſhed to that of the Jewiſh Sabbath, and ſo obſerved, and ſo called by Ignatius within eight or ten p. 246years at moſt after John's writing that Book; which he would not have done if he had not thought it to be ſo meant by his Maſter St. John.

And in what manner it was obſerved in their ſolemn Religious Aſſemblies, Juſtin Martyr tells us, He alſo adds Clemens, Irenaeus, Origen, Tertullian, &c.

To which I might add Pliny that liv'd under Trajan, who, tho a Heathen, could obſerve how theſe morning Stars uſed to meet early on this day,Warren on the Sabb. p. 195, 196. and ſing Hymns to Chriſt; and not only ſing his Praiſes, but celebrate his holy Supper on the Lord's-day.

And 'tis known to have been the common Queſtion put to the Chriſtians by the Pagans, Doſt thou obſerve the Lord's-day?

The uſual Anſwer was, I am a Chriſtian, I dare not intermit it.—O bleſſed Souls! (ſaith my Author) becauſe they were Chriſtians, they durſt not intermit the Lord's-day, tho they loſt their deareſt Lives for keeping it.—

The learned Dr. Du-Veil cites not only Ignatius and Clemens,On Act. 20. p. 150, 151.Acts 20 but Theophilus Patriarch of Alexandria, to the ſame purpoſe; alſo Sedulius, and divers other Antient Fathers, as Auſtin, Maximus, Iſidore, and Gregorius Turonenſis, who ſpeaketh thus: This is the day of the Reſurrection of our Lord Jeſus Chriſt, which we properly call the Lord's-day.—Euſebius ſaith, We keep holy the Lord's-day.

Dr. White cites Ignatius his Epiſtle ad Magneſ.Ep of Ely on the Sab. p. 74. Inſtead of the Sabbath, let every Friend of Chriſt keep holy the Lord Chriſt's Day—in memory of his Reſurrection,Note, there is a Treatiſe of Ignatius that is excepted againſt (called his Epiſtle to the Philippians) as ſpurious: ſee Mr. Perkins Prep. to the Dem. of the Prolem. This was alſo approved by Dr. Twiſs, after compared with the Latin Tranſlation, and two Manuſcripts at Oxon. the Day wherein ſpiritual Life received beginning, and Death was vanquiſhed.

p. 247This Encomium, ſaith the Doctor, which this holy Martyr Ignatius hath ſtampt as an honourable Character upon the Lord's-day, declareth what Eſteem the Primitive Church entertained of this day.

Moreover, Theodoret has this material Paſſage, that they did no longer keep the Sabbath, but led their Lives according to the Lord's-day, in which our Life aroſe, meaning our bleſſed Lord.

Dionyſius, See Mr. Warren's Jewiſh Sabb. p. 22, 23.Biſhop of Corinth, ſaith, We have ſpent holy the Lord's-day (or paſſed thro it) to the end.

Tertullian, who flouriſh'd about the year 200, ſaith, On the Lord's-day we hold it lawful to feaſt **Or unlawful to faſt., becauſe it is a day of Joy and Gladneſs: ſo that in his time the Title of Lord's-day was appropriated to the firſt day of the week.

Origen ſaith, Origen an. 226.The Lord rained Manna from Heaven firſt upon the firſt-Day, which is the Lord's-day, Alſted.and upon the Sabbath none. Let the Jews underſtand that even our Lord's-day was preferred before the Jewiſh Sabbath.Chron. Patr.

Athanaſius's Teſtimony is alſo full: Athan. an. 326.The Sabbath was of great eſteem among the Antients, but the Lord hath changed the Sabbath into the Lord's-day—not we by our authority have ſlighted the old Sabbath, but becauſe it did belong to the Pedagogy of the Law: when Chriſt the great Maſter came, it became uſeleſs, as the Candle is put out when the Sun ſhines. He affirmed alſo, that the Sabbath and Circumciſion were both of them legal Obſervances.

Moreover, I might cite Auſtin, Ambroſe, Hierom, and many more, who all teſtify that the Lord's-day was the firſt day of the week, and obſerved as the ſpecial Day in God's ſolemn Worſhip. And ſo all along down to this day p. 248'twas kept, and obſerv'd even by our bleſſed Reformers, as the Lord's-day, or a Day of his appointing, &c. Therefore from the whole we note, it was no Popiſh Innovation, nor, as Tillam falſly affirms, a Device of Antichriſt, who changed Times and Laws, &c. But no more at this time.