The Jewish Sabbath Abrogated, Part · Sermon 2
SERMON II.
The Inſtitution and Foundation of the firſt Day, proved from Heb. 4. 8, 9, &c. That it is the Day which the Lord hath made for Divine Worſhip. That the Diſciples and Primitive Churches aſſembling together upon that Day, is a full proof of the ſame.
MY Brethren, I have endeavoured to prove, that the firſt Day of the Week our Lord Jeſus Chriſt hath appointed to be the ſpecial Day of Reſt, and for the Worſhip of God under the Goſpel▪
Firſt, By virtue of his Command, who was with his Diſciples forty days giving them Commandments, &c. before his Aſcenſion, which are not expreſſed.
Secondly, Becauſe Pentecoſt was the firſt day of the Week, when this Day was confirmed by the miraculous effuſion of the Holy Ghoſt. But to proceed:
Thirdly, My next Argument ſhall be taken from Chriſt's Reſting, or ceaſing from his Works upon that day, as God did from his.
And this indeed I take to be the Foundation of the obſervance of the firſt Day; and that which I mentioned laſt is a clear confirmation thereof.
In order to do this, conſider, that each Day to be obſerved, either under the Law or Goſpel, muſt be comprehended in the fourth Command▪ and that the change of the old Day takes not away the perpetual Obligation of one day in ſeven, nor the reaſon of that poſitive perpetual Law.
Now there are but two great and general Inſtances in which God is ſaid to reſt, viz.
1. That after the firſt Creation was finiſhed, God reſted from all his Work, namely, from Creation-work, ſo as he never will create any material thing again to the end of the World. As to his creating the Soul, that is not the creating of any new Species of Beings.
2. The Reſt of God-man, after he had finiſhed the Work of Redemption, or the ſecond Creation, which is never to be repeated. Now there is a moral Reaſon which is deducible from the fourth Commandment, that whenever God reſts, there is a Foundation of a day of Reſt for Man, comporting with the nature and tendency of each Covenant to which that Reſt doth refer.
[Thou ſhalt do no manner of Work, &c. for in ſix days, &c.] The word for implys a moral Reaſon, which makes it applicable to any Reſt of God, therefore to God's Reſt from the Work of Redemption, I mean that of Godman, which is alſo deducible from Heb. 4 Chriſt reſted from his Work, as God did from his.
Therefore there remaineth a Reſt for the People of God: Heb. 4. …. 10. … foreign.for he that is entered into his Reſt, hath alſo ceaſed from his Works, as God did from his. Here is the Inſtitution of the Lord's Day: For tho this Reſt hath a particular relation to the Goſpel-day of Reſt, i. e. of that Grace, Reſt, and Peace Chriſt procured for us, by his doing all that we had to do, and of that burden of Puniſhment he bore, which we had to undergo for our Sins; yet not excluſive of a particular Sabbath or day of Reſt; but it is directly intended here as the Foundation and Inſtitution of it, becauſe that Reſt in the former Verſes, which has a more particular reſpect to the Reſt in Canaan, is ſpoken of not excluding God's reſting the Seventh-day.
Now in purſuit of this I ſhall here cite ſome material Paſſages out of Dr. Owen on the Sabbath, who has fully confirmed what I here aſſert.
How the Creation of all things was finiſhed,Dr. Owen on the Sab. p. 256. and the Reſt of God and Man that enſued thereon, hath been (ſaith he) declared. It hath alſo in part, and ſufficiently as to our preſent purpoſe, been evidenced, how the great Ends of the Creation of all, in the Glory of God, and the Bleſſedneſs of Man in him, with the Pledg thereof in a ſabbatical Reſt, were for a ſeaſon as it were defeated and diſappointed by the entrance of Sin, which brake the Covenant that was founded in the Law of Creation, and rendered it uſeleſs unto thoſe Ends—
Hence it could no more bring Man to reſt in God; but yet there was the continuation of the obligatory Force of the Law and Covenant, and hence of the Sabbatical Reſt in the Church of Iſrael, with the eſpecial application of its Command to that People—
In this ſtate of things. God had of old determined the Renovation of all things by a new Creation, a new Law of that Creation, a new Covenant, and a new Sabbatical Reſt to his Glory by Jeſus Chriſt—
And this Renovation of all things accordingly to be accompliſhed in Chriſt.2 Cor. 5. 17, 18. 'Tis ſaid, Old things are paſt away, and behold all things are become new; the old Law, the old Covenant, old Worſhip,Pag. 258. old Sabbath, and all that was peculiar to the Covenant of Works as ſuch, in the firſt Inſtitution of it, and its renewed Declaration on Mount Sinai, all are gone and antiquated. —And what now remains of them as to any uſefulneſs in our living to God, doth not abide on the old Foundation, but on a new Diſpoſition of them by the Renovation of all things in Chriſt, Eph. 1. 10.—
A new Law of Obedience is introduc'd by the new Creation in Chriſt Jeſus—And there is a great Renovation thereof ſhewed in God's writing his Law in our Hearts, not here to be inſiſted on—God brings over*That is, God brings over the Law (as given on Mount Sinai) into the hands of Chriſt. in this State the uſe of the firſt Law as renewed, and repreſented in Tables of Stone, for a directive Rule of Obedience to the new Creature, whereby the firſt original Law is wholly ſupply'd. Hereunto he makes an addition of what poſitive Laws he thinks meet.—So the Moral Law, tho materially always the ſame,—yet this old Law as brought over into this new State, is new alſo; for all old things are become new.
And it is now the Rule of our Obedience, not merely to God as Creator, but to God in Chriſt bringing us into a new Relation to himſelf, in the Renovation of the Image of God in our Souls, and the tranſferring over of the Moral Law as a Rule, accompanied with new Principles, Motives and Ends.
And now obſerve, all the Reſts of God are founded in his own Reſt in his Works; for a pledg hereof a day of Reſt muſt be given and obſerved—But as the Apoſtle tells in another caſe,Pag. 262. The Prieſthood being changed, Heb. 7. 12.there muſt alſo of neceſſity be a change of the Law—ſo the Covenant being changed, and the Reſt which was the end of it, being changed; and the way of entering into the Reſt of God, being changed; a change of the Day muſt of neceſſity thereon enſue.
And no Man can aſſert the ſame day of Reſt preciſely to abide as of old, but he muſt likewiſe aſſert the ſame way of entering into …t, which yet, as all acknowledg, is changed. The day firſt annexed to the Covenant of Works (that is the ſeventh day) was continued under the old Teſtament, becauſe the outward Adminiſtration of the Covenant of Works was continued.—But now the new Covenant being abſolutely eſtabliſhed, and the other aboliſhed, both as to its Nature, Uſe, Efficacy and Power, no more to be repreſented nor propoſed unto Believers, even the whole of it: Yea, and its renewed Adminiſtration under the Old Teſtament being removed, taken away, and diſappearing, Heb. 8. 13. the preciſe day of Reſt belonging unto it was to be changed alſo, and ſo it came to paſs.
On theſe Suppoſitions we lay,Pag. 164. § 7. and ought to …ay the obſervation of the Lord's-day under the New Teſtament according to the Inſtitution of …t, or Declaration of the Mind of Chriſt, who …s our Lord and Lawgiver concerning it.
A New work of Creation, or work of a new Creation, is undertaken and compleated*Iſa. 65. 17. ch. 66. 22, 23. 2 Pet. 3. 13. Rev. 21. 1. Rom. 8. 19. 20. 2 Cor. 5. 17. Gal. 6. 15.. This new Creation is accompanied with a new Law and Covenant, or the Law of Faith and Covenant of Grace, Rom. 3. 27. ch. 8. 2, 3, 4. Jer. 31. 33, 34. Heb. 8. 8, 9, 10, &c.
To this Law and Covenant a day of holy Reſt unto the Lord doth belong, which cannot be the ſame with the former, no more than it is the ſame Law or ſame Covenant which was originally given, Heb. 4. 9. Rev. 1. 10.
That this day was limited and determined to the firſt day of the week by our Lord Jeſus Chriſt, is that which ſhall now further be confirmed.—
Firſt, Pag. 366.On this day he reſted from his Work by his Reſurrection, for then he laid the Foundation of the new Heavens and new Earth, and finiſhed the Works of the new Creation, when all the Stars ſang together, and the Sons of God ſhouted for Joy.
On this day he reſted from his Works,The drift of the Apoſtle here is to ſhew how the firſt day is eſtabliſhed as our day of Reſt under the Goſpel. as God did; and was refreſhed, as God was: for tho he worketh hitherto, in communication of his Spirit and Graces (as the Father continueth to do in his Works of Providence) after the finiſhing of his Works of the old Creation, tho theſe Works belong thereunto; yet he ceaſeth abſolutely from that kind of Work, whereby he laid the Foundation of the new Creation: henceforth he dyeth no more, and on this day was he refreſhed in the view of his Works, for he ſaw it was exceeding good.
Now as God's Reſt,This the Doctor. ſhews the Apoſtle chiefly intends. and his being refreſhed in his Work on the ſeventh day of old, was a ſufficient Indication of the preciſe day of Reſt, which he would have obſerved under the Adminiſtration of that original Law and Covenant; ſo the Reſt of our Lord Jeſus Chriſt, and of his being refreſhed in and from his Work on the firſt day, is a ſufficient Indication of the preciſe day of Reſt to be obſerv'd under the Diſpenſation of the new-Covenant, now confirm'd and eſtabliſhed.
And the Church of Chriſt could not paſs one Week under the New Teſtament,Pag. 267. or in a Goſpel-ſtate of Worſhip, without this Indication.
For the Judaical Sabbath, as ſure as it was ſo, and as ſure as it was annexed to the Moſa…l Adminiſtration of the Covenant, was ſo far aboliſh'd, as not to oblige really the Diſciples of Chriſt in Conſcience to the Obſervation of it, whatſoever any of them might for a ſeaſon apprehend. And if a new day was not now determined, there was no day or ſeaſon appointed for an obſervance of an holy Reſt unto the Lord, nor any pledg given us of our entering into the Reſt of Chriſt.—
Accordingly this Indication of the Goſpel-day of Reſt,§ 10. and Worſhip, was imbraced by the Apoſtles, who were to be as the chief Corner Stones in the Foundation of the Chriſtian Church. For immediately they aſſembled themſelves on that day, and were confirmed in their Obedience by the Grace of our Lord in meeting with them thereon, Joh. 20. 19, 26.
And it appears on this day only he appeared to them, when they were aſſembled together, altho occaſionally: he ſhewed himſelf to ſundry of them at other ſeaſons.—Moreover, from this time forward this day was never without its ſolemn Aſſemblies, as ſhall further be cleared afterwards. Thus the Doctor.
He then proceeds further to prove more fully from this of Heb. 4. the Foundation and Inſtitution of the Lord's-day; in which he has certainly not only out-done all Expoſitors before him, but hath made it very plain that the firſt day is here by the Apoſtle declared to be eſtabliſhed by Chriſt's Reſt, and our reſting in him; and to be the day of Reſt and ſolemn Worſhip under the Goſpel, as God's reſting from his Work was the Foundation of the old Sabbath.
He cites Heb. 4. 3—11. moreover, he opens the many Reſts mentioned,Pag. 269, 230, 231, &c. and proves the Reſt ſpoken of in the Pſalms to intend the Reſt of Chriſt and his People in the Goſpel-Diſpenſation; and not the eternal Reſt above, but that Reſt which all that believe do enter into, after Chriſt had done all our Work, and ceaſed, or finiſhed his Work for ever, as God finiſhed his; and as a pledg of his Reſt, hath left us a day of Reſt: There remaineth therefore a Sabbatiſm for the People of God. Here is both the Foundation and Inſtitution of the firſt day as a day of Reſt, or a Goſpel Sabbath; and the manner of our entering into it, as well as the abrogation of the old day.
The Foundation,Pag. 279. ſaith he, of the whole is laid down, ver. 10. For he that is entered into his Reſt, § 20.has ceaſed from his Works, as God did from his: i. e. that as God ceaſed working, reſted, and took ſatisfaction and complacency in his Work, never working any more in creating, and ſo a Reſt followed on that day; ſo Chriſt ceaſed and reſted from the Work of Redemption on the firſt day, and a Reſt followed for us on that day, he taking Reſt and Complacency in his Work.
There is the Reſt of the one and the other; and theſe (ſaith he) alſo have their mutual proportion. Now God reſted from his own Work of Creation,
1. By ceaſing from creating, only continuing all things by his Power in their order and propagation to his Glory.
2. By his Reſpect to them, and Refreſhment in them, as thoſe which expreſſed his Excellencies, and ſet forth his Praiſe, and ſo ſatisfied his glorious Deſign.
1. So Chriſt alſo muſt ceaſe working, i. e. he muſt die no more, ſuffer no more, but only continue the Work of his Grace and Power in the preſervation of the new Creation, and the orderly increaſe and propagation of it by his Spirit.
2. He takes delight and ſatisfaction in the Works he hath wrought; for he ſees of the travel of his Soul, P. 284.and is ſatisfied.—In brief, all that he did and ſuffered in and from his Incarnation to his Reſurrection, as Mediator of the Covenant, with all the Fruits, and Effects, and Conſequences of what he ſo did, whereby the Church was built, and the new Creation finiſhed, belongs to his Works.
His Reſt that enſued on theſe Works, hath two parts: (1.) A ceſſation from his Works, which was eminent, and anſwered God's Reſt from his Works. (2.) Satisfaction in his Works, and the glorious Product of them, as thoſe which had an Impreſſion on them of his Love and Grace, Pſal. 16. 7.
Now leſt any ſhould ſuppoſe that Chriſt rather ceaſed from his Works,Chriſt ceaſed from his Work on the day of his Reſurrection. P. 284. Sect. 23. when he died, becauſe it is ſaid 'tis finiſhed, &c. which certainly refers to all thoſe things that were Types or Prophecies of him to that time; for the Work of Redemption could not be finiſhed till he roſe from the dead: Take what the Doctor further ſaith to this. It remains, ſaith he, only that we enquire into Chriſt's entrance into his Reſt, both how and when he did ſo, even as God entered into his on the Seventh-day. For this (ſaith he) muſt limit and determine a Day of Reſt to the Goſpel-Church. Now this was not his lying down in the Grave. His Body indeed there reſted for a while: But that was no part of his mediatory Reſt, as he was the Founder and Builder of the Church. For,
1. It was part of his Humiliation: Not only his death, but his abode and continuance in the ſtate of death was ſo, and a principal part of it: For after the whole human Nature was united to the Perſon of the Son of God, to have it brought into a ſtate of diſſolution, or to have the Body and Soul ſeparated from each other, was a great Humiliation. And every, thing of this nature belonged to his Work, and not to his Reſt.
2. This ſeparation of Body and Soul under the Power of Death was penal, a part of the Sentence of the Law which he underwent. And therefore Peter declares, that the Pains of Death were not looſed but by his Reſurrection, Acts 2. 24. This therefore could not be his Reſt, or any part of it.
3. Nor did he firſt enter into his Reſt, at his Aſcenſion: then he indeed took poſſeſſion of his Glory—But to enter into his Reſt is one thing, and to take poſſeſſion of Glory another. —And it is placed by the Apoſtle as the Conſequent of his being juſtified in the Spirit.1 Tim. 3. 16.
But this his entring into Reſt was in and by his Reſurrection from the dead:—For,
1. Then and there he was freed from the Sentence, Power, and Stroke of the Law, being diſcharged of all the Debts of our Sins, which he had undertaken to make ſatisfaction for, Acts 2. 24.
2. Then and therein were all Types, all Predictions and Prophecies fulfilled, which concerned the Work of our Redemption.
3. Then and therein his Work was done, which anſwered to God's Creating-work.
4. Then and therein he was declared the Son of God with Power.Rom. 1. 4.—
Thus did the Author of the new Creation,P. 286. Sect. 24. the Son of God, the builder of the Church, having finiſhed his Work, enter into his Reſt: And this was on the morning of the firſt day of the Week.
And hereby he did limit and determine the Day for our Sabbatical Reſt under the New Teſtament: for now was the old Covenant utterly aboliſhed; and therefore the Day which was the Pledg of God's and Man's Reſt therein, was to be taken away, and accordingly was, as we have proved.—
And this is that which the Apoſtle affirms as the ſubſtance of all he hath evinced,P. 287. Sect. 25. namely, that there is a Sabbatiſm for the People of God, foreign; the word is framed by our Apoſtle from an Hebrew Original, with a Greek Termination; and he uſeth it as that which is comprehenſive of his whole ſenſe, which no other word would be, for he would ſhew there is a Sabbatical Reſt founded in the Reſt of God, [God-man] remaining for the Church; and therefore makes uſe of the ſame word whereby God expreſſed his own Reſt, when he ſanctified the Seventh-day for a day of Reſt thereon.
Again he further proves, that the Apoſtle aſſerts an Evangelical Sabbath, or day of Reſt, to be conſtantly obſerved in and for the Worſhip of God under the Goſpel. Thus far and to this effect ſpeaks Dr. Owen.
'Tis, my Brethren, the Apoſtle's buſineſs in this Chapter, as the Doctor has proved, to ſhew an Inſtitution of the firſt day of the Week, and this upon the great Work of Redemption, and Chriſt's reſting from his Works, as God did from his; as alſo the manner of his entering into his Reſt, which was not till all our Work was done by our Surety, and our Burden was born by him for us; for till then we could not enter into his Reſt.
And being in his Reſt, he has appointed this Day as a Pledg thereof, that we may begin with God, give him the firſt Day, and ſo ſeek firſt the Kingdom of God. Firſt as to the early days of our Life; firſt in the Day, and duplicate page duplicate page firſt in every day of the Week. Brethren, we have Reſt before we work, or labour for it, and ſo work from Reſt, Life and Peace, and not work for Life, or to enter into Reſt that way, as they were to do under the old Covenant. Remarkable is that paſſage of Paul, As many as walk according to this Rule (that is, the Rule of the new Creature, or new Creation) Peace be on them. And as in matters of Worſhip, ſo in reſpect to the new Day of Worſhip, the Apoſtle pronounceth Peace to ſuch, &c.
And thus I have ſhewed how the firſt Day was confirmed by the miraculous effuſion of the Spirit, and alſo the Foundation and Inſtitution of this Day, as here laid down by the Apoſtle.
Fourthly,The firſt Day made by the Lord for a Day of Reſt, Joy and Gladneſs in God's Worſhip. My fourth Argument to prove the Inſtitution of the firſt Day of the Week, ſhall be taken from Pſal. 118. 22, 23, 24. The Stone that the Builders refuſed, is become the head Stone of the Corner. This is the Lord's doing, and it is marvellous in our ſight. This is the Day the Lord hath made, we will be glad and rejoice in it.
1. Pray obſerve that our Lord became the Head-ſtone of the Corner on the day of his happy Reſurrection; on this day the Goſpel-Church took its beginning: On this day he entered into his Reſt, and was inveſted with actual Victory over all his Enemies, and clothed with Soveraign Power and Authority as King and Law-giver.
2. Well, and what ſaith the Holy Ghoſt? This is the Day the Lord hath made.
1. He ſpeaks, as all Expoſitors note, of the particular day of Chriſt's Reſurrection.
2. And that this is the Day which the Lord hath made: How made? God created that, and every day of the Week at firſt. But this Day is conſtituted or made for ſome ſpecial end and uſe, above any other day in the Week: Nothing lies more plain in the Text than this.
3. The Lord hath made it, i. e. inſtituted or appointed it to theſe great Ends; not the Apoſtles, not the Church, not Man, but the Lord himſelf hath made it.
4. And then the Goſpel-Church, and all Goſpel-Believers ſignified by this word [we] reſolve upon this Great Authority to obſerve it; we will rejoice and be glad in it. Here it is foretold that God hath ſingularly made, created, or inſtituted this Day for us, to meet together, and to worſhip him with joy and gladneſs of heart; and accordingly we have proved it was confirmed.
I challenge any man to ſhew us a Reaſon why any day beſides this can be here intended.
Obj. The Prophet alludes to the general Goſpel-day, or elſe only to that very preciſe day on which Chriſt roſe; not that that day ſhould ſucceſſively be kept.
Anſw. We deny not but that the general Goſpel-days of Grace came in with this day: but in the days of the Goſpel this Text alſo ſhews God hath made or appointed a particular Day to be obſerved with rejoycing and gladneſs of Heart, not the ſeventh but the firſt Day. For it is evident this day was the day when our Lord was made or became the Head-ſtone of the Corner, viz. the day of his glorious Reſurrection. Where is the general Day of the Goſpel called a Day made? Is not this as much as that at the beginning the Lord bleſſed and ſanctified the ſeventh day? 'Tis not there ſaid he ſanctified it for men ſucceſſively to keep. Now (1.) Here is expreſſed a particular Day; and what day 'tis, the Verſes going before ſhew. (2.) 'Tis a day made or inſtituted for ſingular uſe. (3.) It is a day made by the Lord to that end. (4.) For us to worſhip God in, or to rejoice in before him with gladneſs of our Heart. God meeteth him that rejoiceth, and that remembers him in his ways.
1. God hath made or inſtituted this Day for ſingular, nay for the higheſt and chiefeſt End and Purpoſe.
2. And what day have we cauſe to rejoice in, keep and obſerve like this day? For has not Redemption-work the preference of Creation-work? The Glory of Creation-work was mar'd by Sin; but Redemption-work, Redemption-Grace, reſtores the Image of God to us again, and puts us into a far better condition than we were in at firſt.
In Redemption-work the glory of all God's Attributes ſhines forth, ſo they did not in the firſt Creation.
The day of Chriſt's Reſurrection is the day of our deliverance from Sin, the Law, Wrath, Death, Devils, and all Enemies for ever. This is the Day the Lord has made more honorable and glorious, and more to be remembred than God's creating the Heavens and the Earth. Are there any dare ſay that the firſt Creation ought more to be remembred than the ſecond or the new Creation▪ Or doth the Covenant of Works excel the Covenant of Grace, or the Law the Goſpel?
Did God's finiſhing his Work call for a day of remembrance, and doth not Chriſt's finiſhing his Work call for the ſame? Certainly it doth; and therefore this is the day the Lord hath made, and we will rejoice and be glad in it… And doth not the Apoſtle ſay, Heb. 4. 9. upon the ſame foot of account, There remaineth … Reſt (i. e. a day of Reſt) to the People of God?
This is the day in which Chriſt our Surety received for us our free Juſtification, i. e. our diſcharge from the Curſe of the Law, from Sin and Eternal Wrath. On this day Chriſt made an end of Sin, finiſhed Tranſgreſſion, and brought in everlaſting Righteouſneſs; therefore this is the day the Lord hath made, and we will rejoice and be glad in it.
1. The Lord made and created the Seventh-day, and afterwards made it a Sabbath to anſwer the end and deſign of the old Creation and old Covenant. So the Lord created the firſt day; and when the new Creation was brought in, he made it for a day of ſacred Reſt, and for his ſolemn Worſhip, anſwering the end and deſign of the new Creation.
2. The Seventh-day Sabbath was made for Man under the legal and typical Church of Iſrael; ſo the firſt-day was made for Man, the new Man, or for all the true Iſrael of God, under the Goſpel, or for the Goſpel-Church.
3. God made the Seventh-day an honourable day, anſwering his deſign in the firſt Creation; and Chriſt has made this day a more honourable day, anſwering his deſign in Redemption, or new Creation.
4. God made the Seventh-day a day of Reſt, becauſe in it he ceaſed for ever from firſt-Creation Works, and took complacency in his Works. So the Lord Chriſt hath made the firſt day a day of Reſt, becauſe in it he ceaſed for ever from the Works of Redemption, never to die or offer any more Sacrifice for Sin, and took complacency in his Work. This is therefore the day the Lord hath made; and we will rejoice and be glad in it. How made? ſaith one, not by Creation, for ſo it was made before.
5. And as the ſeventh Day was inſtituted and confirmed before the Law was given to Iſrael, Exod. 16. ſo the firſt Day was confirmed, Act. 2. by the mighty effuſion of the Spirit, before any other Goſpel-Precept was confirmed after the Reſurrection of our Lord.
It is called,Dies Dominicus, p. 71. ſaith Dr. Young, Dominicum, becauſe, as Auſtin notes,—the Lord made it: this, ſaith he, perhaps will be of no great weight with ſome, ſince the Lord made all days; but he ſeems to have made this day after a ſpecial manner, namely, by his Reſurrection from the dead (the Commemoration of which Benefit exceeded the Memory of the old Creation)—or elſe becauſe it was deſtinated for worſhipping the Lord Jeſus Chriſt, &c.
Thus it was propheſied what Day Chriſt would ordain for his Service under the Goſpel, and which Believers ſhould obſerve with Joy in his Worſhip.
Pſal. 118. compar'd with Acts 4. muſt needs, ſaith Mr. Warren, be meant the day of Chriſt's Reſurrection; and doth not the Spirit ſpeak expreſly, this is the day the Lord hath made? it is a day of the Lord's making; and will he [that is Tillam] make nothing of that? what elſe can be made of it, but a Prediction of a Divine Inſtitution, which is equivalent to a Precept; eſpecially when 'tis expounded by an Apoſtolical Practice, as this hath been? what can a day (made long before in reſpect of Creation) be ſtiled the day which the Lord hath made then in reſpect to a Divine Inſtitution? an Inſtitution then it is, and that on the occaſion of Chriſt's Reſurrection.
Fifthly, My next Argument to prove that the Lord hath appointed the firſt day of the Week as a day of Reſt and ſolemn Worſhip, ſhall be taken from thoſe clear Examples we have in the New Teſtament of the Diſciples, and Churches of Chriſt meeting together in God's Worſhip upon this day.
1. Let this be conſidered, That that day which the Saints and Churches in the Apoſtles time obſerv'd, muſt be the preciſe day in every week, which ought to be kept till our Lord comes again. And,
2. That an Apoſtolical Precedent or Example is equivalent, or of like Authority with an Apoſtolical Precept: ſo that had we no more than this, it would be a ſufficient warrant for the obſervation of this day.
Now as the obſervation of the firſt day, as I have proved, hath its Riſe, Foundation and Inſtitution from the Reſurrection of our Lord from the dead; ſo we find on that very day the Apoſtles were aſſembled, Joh. 20. 19.tho Thomas was not there; and our Lord on that day appear'd unto them: firſt in the morning of that day, to Mary Magdalen, Mark 16. 9. and after that (perhaps about Noon) he appeared in another form to two of them as they walked in the Country: And in the Evening of the ſame day he appeared to many of the Diſciples together. Then the ſame day at evening, being the firſt day of the week, when the doors were ſhut where the Diſciples were aſſembled for fear of the Jews, Ver. 19.came Jeſus and ſtood in the midſt of them, and ſaith unto them, Peace be unto you. Obſerve how the Holy Ghoſt records it, the ſame day; again, the firſt day of the week is twice mentioned, that we no doubt ſhould take notice how he approved of their aſſembling on that day, and of his honouring this preciſe day by his appearing three times to one or another of them upon it.
And then after eight days, again his Diſciples were together, and Thomas with them: then came Jeſus, the doors being ſhut, and ſtood in the midſt, and ſaid, Peace be unto you, Joh. 20. 26.
Obſerve, that here was one ſeventh day or Jewiſh Sabbath, between the time of their firſt aſſembling and his appearing to them, and the ſecond aſſembling and his appearing. And I ſhall prove anon, by an expreſs Text, that he did not appear on any other day of the week betwixt theſe two firſt days.
Object. 'Tis objected, It was not the next firſt day, but after eight days.
Anſw. 1. Tho this makes nothing for their ſeventh day, yet would they have it to be on the ſecond day of the week, rather than on the firſt, having no mind to honour that Day Chriſt hath honoured.
2. But this pretended Objection is a meer Figment or idle Dream. Their ſecond meeting, ſaith Dr. Young, Pag. 5. Cyril, l. 12. in Joh. p. 10, 26.was the eighth day from the firſt incluſive. Cyril affirms it was the eighth or Lord's-day, the firſt and laſt being included.
What tho it be ſaid after eight days? is it not alſo ſaid that Chriſt after three days ſhould riſe again? Mark 8. 31. yet our Lord roſe from the dead on the third day of his Burial, not after the third day.
So alſo 'tis ſaid, Luke 2. 21. When eight days were accompliſhed for the circumciſing of the Child, i. e. on the eighth preciſe day; it was not on the ninth, for the Holy Ghoſt ſpeaks of the eighth day current, and not finiſhed. So here, after eight days, or on the eighth day, is all one.
It might alſo be on the evening of the eighth day. But ſee what Dr. Wallis ſaith to this, who gives many Inſtances to the ſame purpoſe:Chriſtian Sabb. p. 20, 21, 22. What we call (ſaith he) a third day Ague, the Latins call a Quartan; and what we call every other day, they call a tertian. Joh. 2. 19. Deſtroy this Temple, and in three days I will raiſe it up again; that is, on the third day. They tell Pilate, This Deceiver ſaid, After three days I will riſe again (meaning thereby the third day after incluſively) and therefore they pray that the Sepulchre may be made ſure till the third day, not longer.
After eight days,Jewiſh Sabb. p. 170. ſaith Mr. Warren, were come, that is, on the eighth day, which reckoning the Reſurrection-day incluſively, was juſt that day ſevennight, or the next firſt day of the week.
Moreover, let it be conſidered, that this was (as I hinted before) the ſecond ſolemn Apparition of our bleſſed Saviour after he roſe from the dead. For read Joh. 21. 14. when he appear'd the next time to them, 'tis ſaid, This is now the third time that Jeſus ſhewed himſelf to his. Diſciples after he was riſen from the dead: tho this was not on the firſt day (I mean the third time he appeared to them) for they were then a fiſhing. Yet note, that they neither met together, nor did he ever appear to them (as we read) on the ſeventh Day: no, he was far from honouring the old Sabbath now aboliſhed, after any ſuch manner.
Nor do we read of any ſolemn aſſembling, and of his Apparition to them but on the firſt day only.
And ought not this duly to be conſidered? Has the Holy Ghoſt left this on record for no purpoſe? Therefore note, that here are two Precedents or Examples for our Imitation, to meet or aſſemble together on the firſt day of the week.
Were there but one ſuch Precedent that they aſſembled together, and of our Lord's owning them in it by his moſt gracious Preſence, and by breathing on them, upon the ſeventh day, (as I have ſaid) we ſhould not further contend with our Brethren in this matter.
Moreover, the third time of their general aſſembling together, or all with one accord in one place, was I have proved on the firſt day of the week alſo, namely on the day of Pentecoſt.
Object. Tho they did meet together on the firſt day of the week, yet it was for fear of the Jews, and ſo no Rule for us.
Anſw. 1. Evident it is that the Apoſtles and Primitive Chriſtians did celebrate the firſt day; and this was either by Divine Appointment, or for ſome other Reaſons peculiar to themſelves. If by Divine Appointment, then it is a Rule and Warrant for us; but if for ſome Reaſons peculiar to themſelves, then ſome can aſſign thoſe Reaſons.
The principal Reaſon alledged is, you hear, for fear of being perſecuted, and therefore they could not meet on the ſeventh day, and this made them obſerve the firſt.
2. Perſecution muſt not hinder us in our Obedience to God; what, diſown God, or his Day of Worſhip, deſert his holy Sabbath? No, had the Seventh-day Sabbath remained, they could not have done thus without great Sin, tho it coſt them their Lives.
3. And can it be once imagin'd, had they by ſlaviſh fear neglected to keep that Sabbath, and changed the only time of meeting together to another day, that our bleſſed Lord would have owned them in ſo doing, or vouchſafed his moſt gracious Preſence to them? no certainly, he would (had he appeared to them) rather ſeverely have rebuked them for their great Iniquity, and not have ſaid, Peace be unto you.
4. Beſides, it would have been a very abſurd method to avoid Perſecution not to meet on the Jewiſh Sabbath, becauſe they knew how ſuperſtitious the Jews were, and that they would not attempt any ſuch thing on their Sabbath-day, I mean to perſecute, impriſon, or any way moleſt them, had they met on that day. And,
5. Of all days of the week they might rather expect to be diſturbed, perſecuted, or impriſoned, had they met together on the firſt day, eſpecially on that very firſt-day our Lord roſe from the dead; becauſe the Guard of Soldiers were commanded to be together till that day, and beſure would not ſoon, or juſt on the morning of the third day be diſcharged. Beſides, their not finding the dead Body might inrage the Soldiers againſt the Diſciples, ſhould they have been together on that day.
6. We will grant the privacy of their meeting, and ſhutting the doors might be indeed for fear of the Jews: but yet meet they would, and did; and certainly they were led ſo to do by the Holy Ghoſt, in that Chriſt appeared in the midſt of them on both thoſe days, when they were ſo aſſembled.
Before I cloſe with this, I cannot omit what a Reverend Author hath ſaid about the day of our Lord's Reſurrection.
It was, ſaith he, a remarkable day in many reſpects.
1. It was the eighth day in a continued reckoning of days, which was a number of greater Perfection than ſeven in ſome reſpects, witneſs Circumciſion—The Antients inſiſt much that this Circumciſion on the eighth day was a Type of that eighth day on which our Lord roſe again from the dead. Thus Cyprian.
Moreover,The firſt day of the week a day of great Renown many ways. the firſt day of the week is a day of greateſt Renown, being firſt in order of Creation, and the firſt in dignity by our Lord's Reſurrection; the firſt fruits of time, and the firſt of days, and the only day in which our Lord became the firſt fruits of them that ſlept, and the firſt-born from the dead, that in all things he might have the preheminence: And, ſay I, the firſt day of the new World or Kingdom of the Meſſia, or Goſpel-Diſpenſation.—Again, we have,Mr. Warren, p. 169. ſaith he, another conſpicuous Mark to note this day by, above all other days in the week.
1. That theſe glorious Apparitions of our now glorious Redeemer were no common Favors, but choice and ſpecial Evidences of his owning Providence, both as to Perſons and Times—for as he appeared not to all ſorts of Perſons, but to ſome ſelect choſen Witneſſes, who were either eminently devoted to his Service, or deſign'd to teach others—ſo neither did he appear to thoſe Perſons every day, but principally and moſt uſually upon the day deſigned by the Prophets to his Worſhip and Service, and now conſecrated by his bleſſed Reſurrection.
2. Altho it be ſaid that he was ſeen of his Apoſtles forty days between his Reſurrection and Aſcenſion, yet was he not ſeen every day during thoſe forty—that is, by the ſpace of forty days at times, for ſome times he diſappear'd.
3. However it may be ſuppoſed that our Saviour did appear on other days (as once upon a working day) yet no other day of the Week has he honoured to be denominated as the day of his appearing, but the firſt day of the Week only.
Not on the ſecond, third, fourth, much leſs the laſt of the Week, the ſeventh day: But the firſt is expreſly and emphatically noted by name, the ſame day, the firſt day of the Week Jeſus came and ſtood in the midſt of them.Joh. 20. 19.
4. 'Tis evident that our Lord appeared often on this day, gracing it with his Divine Preſence: In the morning to Mary Magdalen, and the reſt of the Holy Women; in the evening of the ſame day to the eleven Diſciples, when gathered together in the nature of a Church-Aſſembly.
After eight days, Mr. Warren, p. 175.or after day-light of the eighth day was paſt, he appeared again. Chriſt appeared in the morning of the Reſurrection-day, as well as at the evening; very early as well as very late; to teach us that that whole day is his: 'Tis that day which the Lord hath made; not a piece of the day. Thus (ſaith he) I remember Dr. Hakewell long ago ſtopt the mouth of this Objector *Tillam., Joh. 20. 19. The ſame day at evening, being the firſt day of the Week. He calls it the firſt day of the Week, tho the evening; to put the matter out of doubt, that this evening was part of the firſt day of the Week—Thus the Holy Ghoſt provides againſt future Errors.Mr. Warren, p. 178.
By Chriſt's ſecond appearance that day ſeven-night they might be better inſtructed, witneſs their aſſembling on that day, Act. 2. 1. and Acts 2o.
To conclude this, why our Lord ſhould neglect the Jews Sabbath, and afford his glorious Preſence in Chriſtian Aſſemblies on the Firſt-day of the Week, thus often, and thus eminently, but to eſtabliſh this day for Sacred Aſſemblies, and to teach us on what day eſpecially we may expect his Preſence and Bleſſing, I confeſs I am to ſeek.
4. We may take notice of the gracious Speeches, Actions, and Tranſactions of Chriſt at his ſeveral appearings, tending partly to prove his Reſurrection, the Ground of our Hope, and the Hinge of the Day. To this purpoſe, how did he condeſcend to his poor doubting ſtaggering Diſciples, manifeſting himſelf on this day to all their Senſes—diſtinguiſhing it from all other days by Sabbath-exerciſes?
1. By his Heavenly Inſtructions opening the Scriptures,Luke 24. 46. and preaching Peace to his Diſciples, and to us as well as them;Epheſ. 1. 16, 17. Having ſlain the Enmity by his Croſs, he came and preached Peace. On this day he came with his Olive-branch in his mouth, ſaying, Peace be unto you.
2. By giving forth Commiſſions to his Diſciples, Matth. 28. 18, 19, 20. John 20. 19. As my Father hath ſent me, ſo I ſend you. Whoſe Sins ye remit, they are remitted, &c. and then breathing upon them the Holy Ghoſt.
3. By convincing demonſtrations of his Reſurrection, John 20. 26.to ſtrengthen the Faith of Thomas.
To which ſome add,
4. His celebration of the Sacred Supper according to that Promiſe,Mr. Warren. I will no more drink of the Fruit of the Vine, until that day I drink it new in the Kingdom of God: That is, after I riſe from the dead, which therefore 'tis like he then did; yea, then he broke Bread, and was known of his Diſciples in breaking of Bread as he ſate with them (not at Meat, Luke 24. 30.as we read it) the word only implys his geſture of ſitting. Thus Mr. Warren.foreign.
'Tis probable he did again celebrate the Sacred Supper among them; for breaking of Bread commonly alludes to that: and his being known to them in breaking of Bread, may denote that Ordinance. But this is very doubtful.
Another indelible mark of Honour fixed upon the Firſt-day of the Week, is the Miſſion of the Holy Ghoſt, or the ſending the Promiſe of the Father as a Royal Gift of Chriſt upon his Coronation-day; ſuch a Gift as was never given before: And that the day of Pentecoſt was the Firſt-day of the Week I have fully proved.