The Jews Sabbath Antiquated and the Lords Day Instituted, Position 4 (3 of 3)

The Jews Sabbath Antiquated and the Lords Day Instituted · Position 4 (3 of 3)

p. 171Now methinks ingenous Chriſtians ſhould thus reaſon within themſelves; certainly 'tis written for our inſtruction, that the Lord Jeſus roſe from the dead on this day, that in the morning of the day he ſhewed himſelf to the holy women; that the ſame day at evening [being the firſt day of the week] the diſciples were aſſembled, and Jeſus came and ſtood in the midſt, and after eight dayes again i.e. that day ſenven-night (for though part of the former and part of the latter day made it eight dayes, yet could it be but ſeven nights if we count it by nights, according to the account of natural dayes, ſuch as the dayes of the week are) ſurely theſe things are not written in vain; that our Saviour ſhould ſolemnly ſhew himſelf in a Chriſtian aſſembly on the very day of his Reſurrection, and that there was no other apparition till that day ſeven night; this no doubt was of purpoſed providence, to give original to that Ordinance of the Lords day which accordingly ha's been obſerved ever ſince. St. Paul makes it one Argument (in conjunction with others) of his Apoſtleſhip, that Chriſt had appeared to him.**1 Cor. 9.1. ch. 15. 8, 9.1 Cor 9:1 Am not I an Apoſtle, have not I ſeen Chriſt Jeſus our Lord? And may not I in conſociation with other arguments (as prophetical prediction Pſalm 118. and Apoſtolical practice Acts 20. allege this as one proof of our Chriſtian Sabbath? That Chriſt Jeſus our Lord was often ſeen upon it, ſeen in aſſemblies of his Saints, ſeen in his royal robes, in his ſtate of immortality, and not only ſeen but heard, preaching peace p. 172to poor ſinners; opening Scriptures, cheering, quickening warming cold, dead, ſad hearts; for when the diſciples ſaw him they were**Luke 24.32. John 20.21.Luke 24:32John 20:21 glad, and their hearts did burn within them, while he opened the Scriptures to them; and all this on the firſt day of the week. Tis true after this double apparition, our Saviour appeared on a working day, as the diſciples were a fiſhing, and that was the third time of ſhewing himſelf or the third day of his appearing.John 21.3.14.John 21:3John 21:14 But what of this, The diſciples were ſufficiently confirmed in the authority and ſolemnity of the Lords day by the two former apparitions; therefore well might Chriſt appear the third time upon a working day and countenance worki-day-buſineſs by his preſence, to teach his diſciples and us that every day is not a Sabbath day. But this fiſhing-day is not named; it might as well be on the Jewes Sabbath as any other day of the week, for ought appeares to the contrary in the Text; yet I do not ſay, it was; I will not ſpeak, where the Scripture is ſilent.

How often the firſt day of the week was celebrated by our Saviour between his Reſurrection and aſcenſion, is not punctually ſet down in Scripture. Junius is confident for every week. But there is good evidence for the two firſt, and none againſt the three laſt. Much may be ſaid for that famous apparition on a Mountaine in Galilee; which learned Lightfoot, Math. 28.16, 17, 19, 20.Matt 28:16Matt 28:17Matt 28:19Matt 28:20Fenner and others conclude without doubt to have been on the firſt day of the week.Mar. 16.15, 16.Mark 16:15Mark 16:16

Now the aſcenſion-day drawes on, and Chriſt withdrawes his Corporal preſence from his diſciples, but on the day of Pentecoſt he viſits them again by his ſpiritual preſence. Acts 2. And that this alſo was on the firſt day of the week ſhall be fully clear'd, when we come to the fourth mark:

Laſtly,Rev. 1.10.Rev 1:10 Some years after all theſe it pleaſed the Lord Jeſus to appear again on this day: Namely, to his ſervant John in the Iſle of Patmos, (little paradiſe we may call it; for the preſence of Chriſt makes a wilderneſs a paradiſe, eſpecially ſo much of his preſence as this bleſſed Apoſtle now p. 173enjoyed; more than ever was vouchſafed to any man upon earth, ſince Chriſt went up to Heaven) I was in the ſpirit, ſayes he, upon the Lords day; what then? Why v. 12. I ſaw ſeven Golden Candle-ſticks; and v. 13. In the midſt of them one like the ſon of man; So like him that indeed it was the ſon of man, the man Chriſt Jeſus; on the Lords day then John ſaw Jeſus Chriſt in the midſt of his Churches, filling them with his bleſſed preſence, that day above all others; and holding the ſtars in his right hand; that is, holding forth Heavenly light, by the Miniſtry of the word on that day eſpecially; this John ſaw, and this he is commanded to ſet down in writing verſe 19. and accordingly written it is, and written for our learning, upon whom the ends of the world are come. And what may we learn from it? Surely this at firſt view. viz. That in St. Johns time the Golden Churches of Chriſt were wont to meet, Goſpel-Miniſters to preach, and Chriſt himſelf to be preſent with them by his ſpirit on the Lords day. And this is written for a pattern to after-ages, and there is a**Verſe 3. bleſſing pronounced on thoſe that read and keep the things that are written in this book. Bleſſed be Chriſt for this bleſſed book; here we have another glorious appearance of Chriſt on the Lords day (not to one man only, or one Church only, but ſeven Churches, in which no doubt there were more then ſeven thouſand ſoules) and that this Lords day was alſo the firſt day of the week none but peeviſh ſpirits ever queſtion'd. Ignatius who was trained up in the School of this great Apoſtle (and in all reaſon was moſt likely to know his terms)**Epiſt. ad Magneſ. clearly makes it a weekly holy-day obſerved by Chriſtians in the room of the abrogated Sabbath of the Jewes. Yea, the Lords day was never taken for other, than the firſt day of the week by any Chriſtian writer in any age, ſince the dayes of St. John till this laſt age of liberty and lyes, that ever I could ſee or learn. Fathers, Councils, Schoolmen, ancient, modern writers, (two or three of this generation excepted) do conſtantly underſtand it of Chriſts Reſurrection-day, the firſt day p. 174of the week; and one would think the conſtant Dialect of the Church of Chriſt a ſufficient Dictionary to interpret a word or phraſe in Scripture, eſpecially in ſuch a ſenſe as does not croſs but correſpond with Scripture. So does this, for how agreeable to Scripture is it to take the Lords day for that day which the Lord hath made? Beſides 'tis obſervable, that this ſame beloved diſciple, who was ſo exact in penning the firſt apparition John 20. is a ſpectator of the laſt Rev. 1. and juſt as he had related, that he ſees this; the circumſtances are remarkable. John 26.19, 26. Chriſt appears in the midſt of the diſciples; and Rev. 1.13. in the midſt of the Candle-ſticks, or Churches; John 20.19. he appears upon the Reſurrection-day arguing his Reſurrection; and Rev. 1.18. repeating the ſame argument, Saying, I am he that liveth and was dead, and have the keyes of death and hell: To ſay no more, John 20. he appeared on the firſt day of the week, and here again upon the day under a new name (the Lords day) becauſe it appeared by his Reſurrection and former apparitions to be the day which the Lord had owned above other dayes, yea the day which the Lord had made and inſtituted. Thus we ſee how Chriſts often appearing on this day tends to the further marking out of the day. But this mark is ſorely ſhot at; objections come thick: but ſhort anſwers will ſerve, when nothing is objected, but what has been anſwered by others; or nothing to any purpoſe.

He is not aſhamed to ſay,T. T. Obj. 1. p. 121. I beleeve it will be found upon inquiry that Chriſt never appeared to any aſſembly, no not any one firſt day; for it is most certain, that the day upon the Scripture-account begins with the evening. Now upon the Reſurrection-day we find Chriſt at the village ſeven miles from Jeruſalem, when it was towards evening and the day far ſpent Luke 24.29, 30. after which he ſupped with the two, which took up ſome time, then they returned that ſeven miles and a half to Jeruſalem on foot; ſo that by that time they came there, the day must be quite ſpent; and though tis ſaid he appeared the firſt day at evening, yet the firſt day was then as p. 175fully ended as the Sabbath at ſun-ſet when they brought their ſick, which was forbidden on the Sabbath-day; Mark 1.32.

Chriſt appeared in the morning of the Reſurrection-day as well as at evening; very early, as well as very late; Anſ. 1 Math. 28.9. Mark 16.9. Diſcourſe of the inſtic. dignity and end of the Lords day. p. 33Matt 28:9Mark 16:9to teach us that the whole day is his; 'tis the day which the Lord hath made, not a peice of the day. Thus I remember Dr. Hakewil long ago ſtopt the mouth of this objection, Chriſt appeared to his Apoſtles at night (ſayes he) to inſtruct them and teach us, that even then it ceaſeth not to be the Lords day.

Tis ſo farre from certain, that the day in Scripture-account begins in the evening, that 'tis certainly falſe, Anſ. 2 as ſhall appear hereafter. The inſtance of the diſciples, returning from Emmaus to Jeruſalem, and that late, makes much againſt himſelf. For, as late as it was in the evening before they got home (the later the better, as to the caſe in hand) yet the Holy Ghoſt does not call it the ſecond, but the firſt day of the week. John 20.19. the ſame day at evening being the firſt day of the week, note it well: Firſt, The Evangeliſt calls this time of evening the ſame day in which Chriſt aroſe from the dead. Secondly, He calls it the firſt day of the week; by which two expreſſions he puts the matter out of all doubt, that this evening was a part of the firſt day of the week. Thus the Holy Ghoſt provides againſt future errors. Let the objector now bluſh to conſider, how ſhamefully he has given the lye to the ſpirit of truth 1. In affirming that Chriſt never appeared to any aſſembly, any one firſt day of the week. 2 That the firſt day was then fully ended, fully ended? then the Evangeliſt was much miſtaken to tells us it was the ſame day; he ſhould rather have ſaid the ſecond day, or the next day:] Mark 1.32. does (at moſt) but ſpeak the opinion and practice of the degenerate Jewes; who, if they ſtated the end of the Sabbath at the ſun-ſet evening by a traditional account (and therefore brought not their ſick to be healed till the Sun was down) yet their ſuperſtitious p. 176opinion proves not that according to the true Scripturall account the Sabbath began and ended at evening. Beſides it is but a bare conjecture, that they brought their ſick to be healed no ſooner, out of reſpect to the Sabbath;**See Tremel. his Annot. in Math. 12.8. and Ainſworth in Ex. 20.10.Matt 12:8Exod 20:10 for they held that peril of life doth drive away the Sabbath. Some think the only reaſon why they came no ſooner was, becauſe they had no ſooner intelligence of our Saviours Miraculous healing power; But to end the controverſie, however the Jewes Sabbath might be ſuppoſed to begin and end at evening, yet 'tis apparent that the firſt day of the week ended not with the Sun-ſet-evening; becauſe it is expreſly ſaid in this very chapter Mark. 1.35. That the morning of it was a great while before day. Thus 'tis ſaid of Chriſt, that in the morning riſing up a great while before day, (or**foreign. greatly in the night as the Greek ha's it) he departed into a ſolitary place to pray. And this was on the morrow of the Sabbath as the context ſhewes. So that if it were the morning of the day while it was yet night, long before ſun-riſing, then it could not be the evening or end of the day till long after the Sun-ſetting; ſo Math. 28.1. John 20.1.

As for Chriſts ſecond apparition, Obj. 2 tis expreſly ſaid it was after eight dayes and therefore could not be on the firſt day of the week. John 20.26.

Why, Anſ. did he never read that**Mark 8.31. foreign. Vide Bez. Calv. Rollock, Piſcat. Janſen. upon the places. See Mr. Cawdry p. 4. ch. 1. The reckoning of theſe eight dayes is incluſive, ſee the like Lu. 9.28. compared wi…h Mat. 17.1. See Dr. Gouge Sabb. Sanct. p. 21.Mark 8:31Matt 17:1 Scripture, That the son of man muſt ſuffer and after three dayes riſe again? After three dayes, therefore it could not be the third day, does that follow? As much as this; after eight dayes therefore it could not be the eighth day, or the firſt day of the week Mr. Sprint p. 138. Obſerves that 'tis as if the Evangeliſt had ſaid, the eighth day after by an Hebraiſm; quoting the like ſpeech Luke 1.59. ch. 2.21. or after the eighth day was come. Thus the like expreſſion is uſed Jer. 25.12. When ſeventy years are fulfilled the people ſhall return; that is on the ſeventieth year; ſo Acts 2.1. When the day of Pentecoſt was fulfilled, i. e. Fully come. This appeares to me to be the vulgar acceptation of the phraſe, as in a like caſe, p. 177Math. 27.63. the cheif Prieſts and Phariſees told Pilate that Chriſt ſhould ſay while he was yet alive, after three dayes I will riſe again; wherefore they intreat him of all loves, that he would command the ſepulcher to be made ſure till the third day. Whence tis evident, that by this phraſe [after three dayes] they underſtood Chriſts purpoſe of riſing [on the third day] otherwiſe they would have deſired a guard for a longer ſpace than three dayes.

Chriſt was ever ſeen of ſome or other of his diſciples fourty dayes. Acts 1, 2, 3. Obj. 3

That Chriſt was ſeen by the ſpace of fourty dayes implies not that he was ſeen every day of the fourty; only that he ſtayed fourty dayes before he aſcended and appeared at times, as was ſaid before; beſides we are not now arguing his apparitions to ſingle perſons only, but aſſemblies.

Oh! Obj. 4 But the diſciples were aſſembled only for fear of the Jewes, not to celebrate the Sabbath in honour of Chriſts Reſurrection, for they believed not that he was riſen, the womens tidings therefore ſeemed idle tales to them.

The privacy of their meeting and ſhutting the doors was indeed for fear of the Jewes. Anſ. 1 But why they ſhould fear the Jewes more on thoſe two dayes than any other, I ſee no reaſon, neither can it be any reaſon of their then aſſembling.

Tis probable; Anſ. 2 that their firſt aſſembly was not (on their parts) out of any religious reſpect to the day, for as yet they underſtood not that it was, or was to be the Chriſtian Sabbath, (therefore ſome of them were travelling into the countrey Luke 24. for fear of the Jewes too it may be,Math. 28.13, 14, 15.Matt 28:13Matt 28:14Matt 28:15 becauſe the lying ſouldiers had given it out that the diſciples came by night and had ſtoln away the body of Jeſus) yet on Gods part in aſſembling them, and on Chriſts part in appearing to them, there was doubtleſs ſome ſpecial reſpect to the day which they underſtood afterwards, and therefore the Evangeliſt is ſo preciſe in the notation of it; for John 20.1. having ſpoken of the firſt day of the week p. 178verſe. 19. he reduplicates it moſt emphatically, ſaying, the ſame day then in the evening, that day being the firſt day of the week (as if he would be loth to be miſtaken in that point of time) and though for the preſent the Apoſtles might be ignorant of their own practiſe, what it tended to (as Mary was when ſhe poured the box of ointment on our Saviours head, that ſhe did it for his burying) yet afterwards, by Chriſts ſecond apparition that day ſeven-night, they were better inſtructed, witneſs their after-aſſembling on that day Acts 2. and Acts 20. to conclude this; why our bleſſed Saviour ſhould neglect the Jewes Sabbath and afford his-glorious preſence in Chriſtian aſſemblies on the firſt day of the week thus often and thus eminently, but to eſtabliſh the 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: And although this mark may ſeem obſcure to perſons poſſeſt with prejudice, yet the objectors attempts to deface it are utterly invalid: he ha's indeed trampled upon it with the Prelates old ſhoes (for his objections are the very ſame which the Prelatical party (ſo much defied by himſelf) urged long ago) but he cannot tread out the divine impreſſion which Chriſt ha's ſtampt upon it. The apparitions of Chriſt on this day do further tend to mark out the day eſpecially in a joynt conſideration with the next ſcripture-mark viz.

3. 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 we may obſerve how ſweetly our gracious Redeemer condeſcended to his poor doubting ſtaggering diſciples, manifeſting himſelf even to all their ſenſes, to their hearing by his heavenly voice, to their ſeeing by his viſible preſence, yea, to their feeling by offering his ſacred body to be touched and handled by them; and partly to dignify his Reſurrection-day; diſtinguiſhing it from all other dayes by Sabbath-exerciſes; As

p. 1791. By his heavenly inſtructions; opening the Scriptures,Luke 24.46.Luke 24:46 and preaching peace to his diſciples; and to us as well as them; having ſlain the enmity by his Croſs,Eph. 2.16, 17.Eph 2:16Eph 2:17 he came and preached peace; and this day he came with his Olive branch in his mouth, ſaying; peace be unto you.

2. By giving forth commiſſions to his Apoſtles John 20, 19. As my father hath ſent me, ſo ſend I you; whoſe ſins ye remit they are remitted, &c. And then breathing upon them the Holy Ghoſt.

3. By convincing demonſtrations of his Reſurrection, to ſtrengthen the faith of Thomas; John 20.26. to which ſome add.

4. His celebration of the ſacred ſupper according to that promiſe, I will no more drink of the fruit of the vine, Mark 14.25.Mark 14:25untill that day I drink it new in the kingdom of God. That is, after I riſe from the dead, which therefore tis like, that then he did. Yea, then he brake bread, and was known of the diſciples in breaking of bread as he ſate with them,Luke 24.30. foreign.Luke 24:30 (not at meat as we read it) the word only implyes his geſture of ſiting. However, his firſt and ſecond apparition together with the forementioned great tranſactions of inſtructing, inſpiring bleſſing, ſending his Apoſtles on this day, and performing moſt of theſe at their ſolemn meetings, do argue more for this day than any other; that it is the day which Chriſt ha's ſelected and ſealed for the religious aſſemblies and Sabbath-exerciſes of his Church in all future ages to the end of the world. But I muſt contract.

4 Another indeleble mark of honour fix'd upon the firſt day of the week, is The miſſion of the Holy Ghoſt, or ſending the promiſe of the father, as a princely largeſs, or royal gift of Chriſt upon his Coronation-day;Luke 24.40. John 15.26. Acts 1.4. ch. 2. 33.Luke 24:40John 15:26Acts 1:4 ſuch a gift as was never given before, but when God gave his Son Jeſus Chriſt. God ſo loved the world that he gave his ſon; and Chriſt ſo loved the world that he gave his ſpirit. And as Chriſt was given according to the fulneſs of the promiſe upon the day of his Reſurrection; ſo was the bleſſed ſpirit of promiſe upon the day of Pentecoſt. And the ſame wonderful p. 180providence that ordered the Reſurrection of Chriſt to fall upon the firſt day of the week, did alſo take order for the ſending of the ſpirit on the ſame day. For that the day of Pentecoſt Acts 2.1. was the firſt day of the week, as it is generally taken for granted by Chriſtian writers, ſo it may be evidently proved by the Scriptures. I ſhall not puzle the Reader with perplexing intricacies, nor lead men into labyrinths to find out the truth: Let plain Scripture determin the matter, look to the ſtatute-lawes of Moſes concerning the feaſt of Pentecoſt Exod. 34.21, 22. Six dayes ſhalt thou work but on the ſeventh day thou ſhalt reſt both in earing-time and in barvest, and thou ſhalt obſerve the feaſt of weekes, of the firſt-fruits of Wheat-harveſt Levit. 23.10, 11, 12, 15, 16. When ye be come into the land which I give you, and ſhall reap the harveſt thereof, then ye ſhall bring a ſheaf of your firſt-fruits of your harveſt unto the Prieſt, and he ſhall wave it together with the offering of a lamb without blemiſh; on the morrow after the Sabbath he ſhall wave it; and ye ſhall count unto you from the morrow after the Sabbath, from the day that yee brought the ſheaf, ſeven Sabbaths ſhall be complete even unto the morrow after the ſeventh Sabbath ye ſhall number fifty dayes, So Numb. 28.26. and more fully Deut. 16.9. Seven weekes ſhalt thou number unto thee, begin to number the ſeven weeks from ſuch time as thou beginneſt to put the ſickle to the Corn. From the harmony of which four texts it appeares, that this feaſt had three ſignificant names which were all made good at that ſolemn Pentecoſt Acts. 2.

1.Deut. 16.10.Deut 16:10 It was called the feaſt of weekes, or of ſevens; becauſe from the waving of the ſheaf, thehy reckoned as many weekes to this feaſt, as there be dayes in the week; namely ſeven weekes. Which evidently ſhadowed out ſome weekly Feſtival under the Goſpel; the day whereof was denoted by that dya of Pentecoſt, Acts 2.

2.Exod. 23.16. Levit. 23.10.Exod 23:16Lev 23:10 It was called the feaſt of firſt-fruits, and of harveſt, becauſe as they began their harveſt upon the firſt of the fifty dayes when they offered the ſheaf of firſt-fruits, ſo they p. 181had ended it upon the fiftieth day (which was properly the Feaſt-day) upon which they offered the wave-loaves. and indeed theſe fiftie dayes, or ſeven weekes,Levit. 23.17.Lev 23:17 were the appointed weekes of their harveſt, by the offering of the ſheaf at the beginning of their harveſt there after fruits were ſanctified, and the offering of the loaves on the fiftieth day was not only an euchariſtical oblation, but alſo a token of the harveſt's being finiſhed and ended.

3. It is called the Feaſt of Pentecoſt, becauſe it was ever kept the fiftieth day; the fiftieth day, how reckoned? From the morrow after the Sabbath (that is, the firſt day of the week) but what mark had they to know this morrow by? Moſes tells them; When you ſhall reap the harveſt of yur land; or, when you begin to reap it, for ſo tis expounded in Deuteronomie. Deut. 16.9. foreignDeut 16:9Begin to number the ſeven weekes from ſuch time as thou beginneſt to put the ſickel to the corn: In the Hebrew it runs thus, from beginning to put the ſickle into the ſtanding corn, thou ſhalt begin to number the ſeven weekes: So that when they began their harveſt, they muſt begin their account of the fifty dayes, and the firſt of the fifty was the morrow of the Sabbath, or the day following the Sabbath (namely, the firſt day of the week) and as they began, ſo they muſt end the account on the ſame day; as the firſt, ſo the fiftieth day (or day of Pentecoſt) muſt be on the morrow of the Sabbath, Levit. 23.15, 16. and this is injoyned by the expreſs command of God to be obſerved as a ſtatute forever throughout their generations, this is the plain Scripture-account, and who can but obſerve the wiſdom of God in it, in ordering the matter thus, that this Feaſt of weeks ſhould never fall upon the ſeventh day, but ever upon the firſt of the week; (the morrow after the Sabbath, or the day immediatly following it) if at leaſt his ſtatute-law had been obſerved?) What elſe could this preſignifie (as learned Dr. Ʋſher ſpeakes) but that under the ſtate of the Goſpel the ſolemnity of the weekly ſervice ſhould be celebrated upon that day?

p. 182Now I hope that famous Pentecoſt Acts 2.1. will be no Parable, although we ſtate it (according to the Divine oracle) upon the firſt day of the week, the morrow after the Jewes Sabbath, we need no Almanacks to help us here, the Bible is ſufficient.

And becauſe the Sabbatrians ſtand ſo much upon ſuppoſed myſteryes in the Feaſt of Pentecoſt, according to their traditional account; I ſhall acquaint them with the reall myſteries of Chriſt accompliſhed exactly according to this true ſcripturall account,See Dr. Uſher there they may ſee the type and the truth admirably concurring. For as at the time of the Paſſeoveraa1 Cor. 5.7.1 Cor 5:7 Chriſt our Paſſeover was Sacrificed for us, and lay in his grave the whole Sabbath following; ſo on the morrow after the Sabbath (when the ſheaf of firſt-fruits was offered to God) Chriſt roſe from the dead, and became thebb1 Cor. 15.20.1 Cor 15:20 firſt-fruits of them that ſlept, ccMath. 27.52, 53.Matt 27:52Matt 27:53many dead bodies of Saints that ſlept ariſing likewiſe after him. From thence was the count taken of the ſeven Sabbaths or fifty dayes,Numb. 28.26. Exod. 34.22.Num 28:26Exod 34:22 and upon the morrow after the ſeventh Sabbath (which was our Lords day) was that famous feaſt of weekes that day of Pentecoſt Acts 2.1. upon which day the Apoſtles having themſelves received the firſt-fruits of the ſpirit,Acts 2.1.4, 5, 41.Acts 2:1Acts 2:4Acts 2:5Acts 2:41 begat three thouſand ſouls with the word of truth, and preſented them as the firſt-fruits of the Chriſtian Church unto God,James 1.18. Rev. 4.14.Jas 1:18Rev 4:14 and unto the Lamb; and from that time forward doth Waldenſis note, that the Lords day was obſerved in the Chriſtian Church in the place of the Sabbath.In his learned letter to Dr. Twiſſe p. 91.92. Thus Dr. Ʋſher that Library of learning. If it be objected, that in this diſcourſe he ſtates Chriſt ſuffering at the feaſt of the Paſſeover, and ſo falls in which the vulgar opinion which takes the morrow after the Sabbath Levit. 23. For the morrow after the Paſſeover-Sabbath; I anſwer that cannot be, for he had declared before, that the Sabbath there intended is the ordinary weekly Sabbath and the morrow after it the firſt day of the week and he cites Iſychius and Rupertus as interpreting it ſo before him to whom I ſhall mae bold to add [Nazianzen] who p. 183was before them all;foreign. Orat. in Sanct. Pentecoſt and in his 44^th oration (ſpeaking of the Feaſt of Pentecoſt) [This nation ſayes he (meaning the Jewiſh nation) uſes to conſecrate to God, not only the firſt of their fruits, and firſt-born; but the firſt-fruits of their dayes and years alſo. Thus the illuſtrious number of ſeven ha's carried the honour of Pentecoſt; for ſeven being compoſed upon its ſelf makes fifty, wanting but one day which we have taken from this future age, being both the eighth and the firſt day.] His phraſe is ſomething dark, but his argument is clearly this, that the Jewes Pentecoſt was fain to be beholding to the Chriſtians eighth day, or firſt day of the week to make up the complete number of fity dayes. (And the like he ſayes a little before concerning their Jubilee every fiftieth year) for ſeven times ſeven, makes but fourty nine; to perfect the number therefore they borrowed the firſt day of the week and ſo conſecrated to God the firſt fruits of their dayes, as well as of their land. So that this computation of the fifty-dayes to Pentecoſt from the morrow of the weekly Sabbath wants no authority to back it, neither humane nor Divine. But the plain word of God is our beſt warrnat and methinks that ſhould ſatisfie. Dr. Twiſs was no child at argument, nor one that would be ſatisfied upon ſlight grounds; but upon Bp. Ʋſhers diſcovery of this truth by the fore-mentioned Scripture-evidence, he profeſſes that he had received great**In his printed letter to Bp. Uſher. ſatisfaction; and acknowledges that the myſtery of the feaſt of firſt-fruits was opened to the ſingular advantage of the honour of the Lords day.

The only material objection againſt this interpretation, is the judgment of Mr. Ainſworth, and the Engliſh Annotatours, who take the Sabbath Levit. 23. For the Paſſe-over-Sabbath; tis true, they do ſo; but herein they are p. 184led by the common opinion of the Hebrew Doctors, who indeed are excellent guides, when they keep the beaten rode of Scripture (and ſometimes to direct us at a doubtfull turning) but here it may be proved, that they themſelves are out of the way, I do not ſay, our Chriſtian writers, but the Hebrew Doctors, who in many things did make voyd the Commandments of God by their own traditions, and if there be any miſtake, let it lie at their doores. And cerainly a miſtake there is in this point. For that the morrow after the Sabbath could not be meant of the Paſſeover-Sabbath is clear; For

Firſt, It muſt be ſuch a morrow after the Sabbath as muſt never fall upon the weekly Sabbath; the reaſon is plain, becauſe it was the begining of their harveſt, when they put their ſickle to the corn, or harveſted their harveſt Le. 23.10. which they are expreſly forbidden to do upon their weekly Sabbath. Ex. 34.21, 22. Six dayes ſhalt thou labour, but on the ſeventh thouſhalt reſt both in earing-time and harveſt. And ſee how this is coupled with the feaſt of firſt-fruits in the very ſame place, Thou ſhalt obſerve the feaſt of weekes, &c. Now obſerve it, if the morrow after the Sabbath Levit. 23. had been the morrow after the Paſſeover-Sabbath, this would often have fallen upon the weekly Sabbath. For the Paſſe-over-Sabbath being fixed upon a certain day of the month viz. the 15^th of Niſan, when ever this 15^th of Niſan fell upon the Friday, the morrow after it muſt needs be on the Saturday, and ſo they muſt begin to reap their harveſt upon the weekly Sabbath againſt an expreſſe command of God. The Hebrew Doctors foreſaw this inconvenience, and had no other way to ſalve it, but by affirming,**See Ainſworth in Levit. 23.Lev 23 that this reaping did drive away the Sabbath, and that it was lawfull on the Sabbath-day: A moſt impious opinion. For it croſſes the very letter of Gods Law; In earing-time and in harveſt thou ſhalt reſt.

Secondly, The morrow after the Sabbath at the begining of their account, muſt be ſuch a morrow as concludes it, Levit. 13.15, 16. therefore it could not be the morrow p. 185of the Paſſeover-Sabbath, or any Feſtival-Sabbath; for there was no ſuch Sabbath at the end of the account, whatever there was at the beginning of it.

Thirdly, The Paſſeover-Sabbath was fixed to a certain day of the month,**Numb. 28.17.Num 28:17 namely the fifteenth day of the firſt month; and thus all their other Feſtivals, they had their fixed dayes. But this feaſt of Pentecoſt is no where affixed in all the bookes of Moſes to any one certain day of the month (nor indeed could it be, unleſs God ſhould make a ceremonial Law to croſs the Law of nature, or rather to limit the courſe of divine Providence, to ripen their corn juſt againſt ſuch a day of the month) which (as Dr Ʋſher obſerves) is a very great preſumption that the Feaſt of Pentecoſt was a moveable Feaſt, (namely as to the day of the month) but immoveable as to the day of the week; ſo varying that it might always fall upon the day immediately following the ordinary Sabbath.

Fourthly, The Anti-type is the beſt key to unlock the type. And this is clear in the new Teſtament; for that Chriſt was our firſt-fruits in reference to his Reſurrection, St. Paul aſſures us, 1 Cor. 15.20. and that he roſe from the dead on the morrow after the weekly Sabbath, all the 4 Evangeliſts do inform us. And T. T. ha's granted us, that theſe things muſt be punctually fulfilled by Chriſt, as well in the time as in the type. From his own grant therefore I conclude; That the day of firſt-fruits was the firſt day of the week, therefore ſo was the day of Pentecoſt, to the everlaſting honour of that Lords day and the glory of God the Holy Ghoſt who ſanctifyed it by his preſence and power; ſending down a new ſupply of tongues from Heaven (as if all the tongues upon earth were not ſufficient) to ſound forth the praiſes of our Redeemer, and ſpread his Goſpel all the world over upon the firſt day of the week, as an earneſt whereof there was a glorious beginning made this day, the Goſpel being now publiſhed to ſome of all nations; for there was now a great concourſe, even of every nation under Heaven, met at Jeruſalem, Acts 2.5. and at this p. 186meeting three thouſand ſoules converted, and baptized v. 41. a double baptiſm was indeed diſpenſed this day, the Apoſtles were now baptized with fire, and three thouſand converts with water. Which was ſuch a ſolemnity as the Church of God never ſaw the like from that day to this.

I need ſay no more,T. T. p. 81. the adverſary confeſſes that this was the moſt glorious Sabbath that ever Church enjoyed. Only he would fain perſwade himſelf and others that it was the Saturday-Sabbath; but herein he befooles himſelf, and deceives others. His Grammar, Logick, and Arithmetick never falled him more than in this point. See what a Grammarian he is! Mr. Aſpinwal had objected that the word [foreign] tranſlated [fully come] ſhould rather be rendred [fully paſt] to which T. T. learnedly replies, that the Greek (being a Gerund in do) ſignifies [fulfilling] now I confeſſe tis the firſt time that ever I heard of a Greek Gerund in do; it may be this author learnt ſome Latin-Greek-Grammar, while he was a Roman-Catholick. I wiſh he do not ſtick too much in the Gerund in do ſtil. One paſſage in his book renders it a little ſuſpicious, as p. 146 [Let us, ſayes he, celebrate the ſeventh-day-Sabbath, a day of delights to the Lord, and ſo obtain meercy for the Sabbath-pollution of our dayes of ignorance] What does he hope to obtain mercy by doing? Nay, then I do not much wonder at his zeal for the Saturday-Sabbath, I rather wonder he does not cry up the old Covenant again. To trace him yet further; he is a little out in his Arithmetick too. For in beginning the count of the fifty dayes on a Saturday he begins at the wrong end, making the laſt day of the week to be the firſt of the week, the ſeventh day the eighth day, the firſt day the ſecond day, the ſixth day the laſt day againſt his own profeſſed principles; and is not here ſtrange confuſion? Let me ask him in good earneſt if the ſeventh day were the firſt day in all thoſe ſeven weeks, Deut. 16. how was the fourth Commandment kept all that while, which according to his opinion, will brook p. 187no other weekly Sabbath but the laſt of the week? Thus for his Arithmetick. Now for his Logick: But here he is quite loſt; his Concluſions are flat Contradictions, and his his beſt Arguments Barbarous abſurdities: I do him no wrong, let the Reader judge.

I Affirm, ſayes he, Object. 1 Pag. 22. of his laſt book.(with the moſt Learned of this Age) That the Sabbath from whence our Reckoning ariſes (Levit. 23.11, 15.) was not the weekly Sabbath, but the firſt day of the Paſseover-Feaſts. And a little before he calls it, The Paſſeover, on the morrow of which Sabbath the waving of the Sheaf was exactly accompliſhed in Chriſt by the Crucifying Priests, who waved him between Heaven and Earth upon the ſixth day of the week, from which day began the Count of the Apoſtles Pentecoſt, punctually beginning and ending upon the Seventh-day-Sabbath.

Here are ſtrange myſteries indeed! Firſt, Anſw. he ſtates the Crucifixion of Chriſt on the morrow of the Paſſeover-Sabbath, and yet he had argued before. That Chriſt was Crucifyed on the Paſſeover-Sabbath it ſelf; upon the day called Good Friday, ſayes he, was our Firſt-fruits waved by the Prieſts upon the Croſs: And what day that was, he tell us, namely, The fifteenth of Niſan, which was the firſt day of the Paſſeover-Feast, ſay his Learned Authors. And I affirm with them, ſayes the Objector, That this was the Sabbath, Lev. 23. So that to make good his croſs conceits, he would have Chriſt Crucifyed two dayes together, namely, on the Paſſeover Sabbath, and the morrow after it, that is, Friday and Saturday; which exceeds the cruelty of the crucifying Prieſts themſelves.

Secondly, To ſalve this ſore the coyns another conceit, namely, that the Paſſeover-day, and the Paſſeover-Sabbath were all one:Pag. 83.84 For thus he argues in his firſt book [The Iſraelites were appointed to bring (on the morrow after their Paſſeover-Sabbath) a Sheaf of their Firſt-fruits to be waved by the Prieſts before the Lord, and from that day to count ſeven weeks: And here let the believer (who ſees all Types ended in Chriſt) with confidence behold his dying Redeemer, as the undoubted p. 188Sheaf of Firſt-fruits waved upon the Croſs by the Crucifying Prieſts the very morrow after he had eaten the Paſſeover.] As if the morrow after the Paſſeover-Sabbath were all one with the morrow after the Paſſeover. Whereas the Learned Authors, whom he cites, will tell him, That the Paſſeover-day was no Sabbath, but a half-holiday, Ainſw. Lev. 23.5. But here again he is at odds with himſelf, for in his laſt book he boaſts of his concurrence with the moſt Learned of this Age, ſaying, I affirm with them, That the Sabbath (Lev. 23.) is not the weekly Sabbath, but the firſt day of the Paſſeover-feaſt, that is the fifteenth day, as they affirm; therefore it could not be the fourteenth day. And if he wikll contradict himſelf, who can help it?

Thirdly, Another groſs Error is this, That he makes Chriſt the Anti-type of the Firſt-fruits in reference to his Death, and quotes 1 Cor. 15.23. to prove it; which ſpeaks expreſſely of his Reſurrection. What ſhameful abuſe of Scripture is this?

The morrow after the Sabbath on which the account began, Object. 2 is known by three things, Firſt, by the Sickles entring into the Corn, Deut. 16 9. Secondly, by the waving of the First-fruits, Lev. 23.11. Thirdly, by offering the ſame day a Lamb without Spot, Lev. 23.12. Now all theſe were punctually fulfilled in Chriſt on the day caleld Good Friday: Then the Sickle was put to him to cut him down, then he was Waved on the Croſ, then this Lamb without ſpot was offered; from which day the holy Sabbath is the firſt of the account, and at the end of ſeven full weeks the ſame day that began did end the account.

All this may be anſwered in a word. The Type and the time (to uſe his own language) hold no proportion. For the Sickle muſt be put to the Corn, the Firſt-fruits Waved, and the Lamb offered the morrow after the Sabbath, Lev. 23.10.12. Whereas Chriſt ſuffered and dyed the day before the Sabbath, and not upon that day which he counts the morrow after the paſſeover-Sabbath (for then he muſt p. 189have been Crucifyed upon the Saturday) but upon that which he calls the Paſſeover-Sabbath it ſelf, namely, the fifteenth day of the MonethMonth. And here let him ſee how he hath loſt his Cauſe, and his Credit too: For, I hope, he will ſtand to the judgment of Mr. Ainſworth and the Engliſh Annotators (elſe why does he cite them;) now they both affirm, That the Paſſeover Sabbath muſt be the fifteenth of Niſan, and the morrow after it (from which they began to reckon) muſt needs be the ſixteenth day. From which they reckoned Excluſively (from the night of the ſixteenth day, ſayes Mr. Ainſworth Law. 23.15) Now Chriſt ſuffered upon the Friday, which was the fifteenth day, and the ſuppoſed Paſſeover-Sabbath. The next day (being the Sabbath) was the ſixteenth of Niſan, from which day (namely when the day was ended) they muſt begin to reckon the fifty dayes to Pentecoſt, and ſo it falls pat upon the firſt day of the week; and thus T. T. reckons in his firſt book, excluding the morrow after the Paſſeover-Sabbath from being one of the fifty dayes. And ſo againſt his will he muſt be forced to begin upon the firſt day of the week, and that day that begins the account muſt needs end it; and ſo his confidence is utterly diſmounted. Indeed in his laſt book he begins to reckon the ſixteenth day Incluſively; but in the very next page he contradicts himſelf again, (leaving out the morrow after the Paſſeover-Sabbath as none of the number) a juſt jugment of God to make men fight with themſelves, when they would fight againſt his Truth.

The Waving of the Firſt-fruits, Anſw. and putting the Sickle into the Corn, are Erroneouſly and falſely applied to the death of Chriſt; they do both more properly relate to his Reſurrection. The Reſurrection of the Juſt at the laſt day is reſembled to reaping, Matth. 13.39. The Harveſt is the end of the world, and the Reapers are the Angels. Now Chriſt by virtue of his Reſurrection was the Firſt-fruits of that harveſt, The Firſt-fruits of them that ſleep, 1 Cor. 15. The waving of the Firſt-fruits under the Law p. 190did Typifie Chriſts riſing from the dead, and preſenting himſelf alive before God upon the day of his Reſurrection. Again, the offering of the Lamb without Blemiſh, Lev. 23.12. makes not that day a Type of our Saviours dying day; for it was their daily offering, and upon the laſt of the fifty dayes they were to offer ſeven Lambs without blemiſh, Levit. 23.20. Yet Chriſt dyed but once, and by that one offering hath perfected for ever them that are ſanctified, Heb 9.28. ch. 10 14.

But Mr. Jemiſon has prevented me in this Argument, and to give him his due he has done worthily in it, as to the ſubſtance of what he hath written. To conclude, after all attempts to the contrary, the glory of the Spirit's Miſſion reſts upon the Firſt day of the week: This day the Church of Chriſt was viſited from on high, the promiſe of the Father was ſent, Acts 1.4. The bleſſed Spirit came, the Diſciples were aſſembled, Peter preached, thouſands converted and Baptized, Acts 2. and all this is written for our inſtruction. Why the Church aſſembled (as Mr. Sprint argues) why on that day? Why the holy Ghoſt? Why Preaching? Why Converſion, and adminiſtration of Sacraments? Why the Promiſe of Chriſt accompliſhed, all on this day? but ſtill to declare the will and Ordinance of Chriſt in bleſſing and ſanctifying this day to his Church; and ſo marking it out for a day of publick ſolemn worſhip, as a day in all its Prerogatives ſuperlative above other dayes, the day of our Saviours Reſurrection, by which we are Juſtified; the day of the holy Spirits Deſcenſion, by whom we are Sanctified.

Fifthly,foreign. Andr. Caeſar. Another ſignal mark, is the inſcription of his royal name upon it whoſe day it is, Rev. 1.10. tis ſtiled the Lords day. Surely 'tis ſome additionall honour to this illuſtrious day, that as it was the firſt day of time mentioned the beginning of the firſt book of the Bible, ſo it is the laſt day of ſame noted in the beginning of this laſt book of the Bible, to the praiſe of him who is our Alpha and Omega; the very name ſpeaks Chriſt the Author of it, if not p. 191his Reſurrection (whereby he was declared both Lord and Chriſt) the occaſion of it. The antients had it in ſingular eſteem for the very name ſake. 'tis an elegant and pious poem which I find written upon it by Sedlius, an antient Chriſtian Poet who was but a few years**Vid. Sixti Seneſis Biblioth. ſanct. p. 308. Jerome's Junior.

Caeperat intereà poſt tristia Sabbata felix

Irradiare dies,Libr. 5. Carm. Culmen qui nominis alti

A domino dominante trahit, primuſ que videri

Promeruit naſci mundum, at que reſurgere Chriſtum.

In Engliſh thus,

After ſad Sabbaths th'happy day'gan dawn,

Whoſe lofty name from Lord of Lords is drawn;

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

Chriſts Riſing and the worlds Nativity!

But we have more antient Records than this, appropriating the title of Lords day to our Chriſtian Sabbath.Omnes ferè ſacrae Scripturae interp etes, tam veteres quam Recentiores de primo dïe hebdomadis intelligunt. Wallaeus diſſert. de 4. prae: cap. 6. p 150. Ignatius (who lived in St. Johns time) makes it a weekly holy day of the Chriſtians obſerved in the room of the Jewes Sabbath: So Tertullian, Atharaſius, Hierom, Auſtin, who not? By this title we may trace it down from the Apoſtles times through the Ocean of the Fathers, Councills, Schoolmen to this preſent age, wherein we live. And to come to Scripture; there ſeemes to be much in that which Beza obſerves out of an antient Greek manu-ſcript, wherein that firſt day of the week 1 Cor. 16.2. is expreſly called the Lords day; and the Syriack tranſlation tells us,**Inſtitut. Theol. loc. 48. de cana. Dom. that the Chriſtians meeting together to receive the Lords Supper 1 Cor. 11.20. was upon the Lords day: And Bucanus ſaith, this Sacrament is called the Lords Supper, as in reſpect of the inſtitutor and the end of it,I had rather interpret the Lords day by the Lords Supper than as Bucan. does the Lords Supper by the Lords day. ſo alſo in reſpect of the day on which it was wont to be adminiſt; viz. The Lords day, citeing that Text Acts 20.7. and hence alſo the antients ſtiled it, Dies panis, the day of bread, becauſe the Churches of Chriſt ever uſed to break bread on this day. But to end all diſputes, if Scripture may be ſafely interpreted p. 192by Scripture, and dark places by plain ones, then let us expound the Lords day Rev. 1.10. by the Lords Supper 1 Cor. 11.20, Here let the reader take notice, that the bleſſed Spirit of God (who had his choice of words, and never ſpake any thing but upon admirable reaſon) never vouchſafed this title of honour in the new Teſtament, but only to the Supper and the day; the Lords Supper and the Lords day.foreign, 1 Cor. 11.20. foreign. Rev. 1.10.1 Cor 11:20Rev 1:10 Neither can any third Text be produced, where this Epithet is applyed to any thing elſe. Now the phraſe being the ſame (and thus ſingular) the ſenſe muſt needs be the ſame. Look therefore in what notion the Supper is the Lords Supper, in the ſame ſenſe is the day (ſtiled the Lords day. The ſupper is the Lords, becauſe the Lord Chriſt inſtituted it, yea and ſubſtituted it in the room of the Paſſeover; and why not the day His,**So Mr. Perkins in his caſes of conſcience. becauſe he inſtituted, and ſubſtituted it in the room of the old Sabbath? Tis evidently a day of Chriſts inſtitution, a day of the Lords own making, and with reference to his Reſurrection, he made it ſuch a day of the week, not ſuch a day of the year as we proved before in a word, let any other day be ſet up in conſtitution with the firſt day of the week, for the title of Lords day, and we ſhall eaſily non-ſuit it, Our Saviours birth-day bids fair for it. Obj. 1 T.T.Anſw.

Then it muſt be a day of divine inſtitution, which I hope he will not ſay.

But I anſwer further, if the day of Chriſts nativity, or any other day beſides the firſt day of the week had been devoted to Chriſt, and intended by John in this place, he had ſpoken very obſcurely to ſay, I was in the ſpirit on the Lords day; he would rather have ſaid, I was in the ſpirit on one of the Lords dayes.Annot. ad loc. But to put this fancy to flight, obſerve the day here dignified with this magnificet title muſt needs be ſome noted day, the circumſtances of time, place, and perſon are ſet down (as Beza obſerves) the better to conciliate credit to the truth of theſe heavenly viſions; therefore all (but that of the place) have an eminent badge of cognizance upon them; John was a known p. 193perſon; and the Lords day (with an emphatical Article, foreign a well-known day doubtleſs, he that relates to others ſuch a thing done ſuch a day, preſuppoſes the day ſufficiently and certainly known; for a doubtfull circumſtance darkens a ſtory, and drawes a curtain in ſtead of opening a caſement to give light to the matter; now let us put it to the queſtion; what day was more eminently and unqueſtionably known in all the Churches of Chriſt than the firſt day of the week? Which the Secretaries of Chriſt (all the four Evangeliſts) had ſo exactly noted, and the Pſalmiſt ſo prophetically extolled, as a day of the Lords making? St. John could not but know that theſe ſeven Churches knew the firſt day of the week to be Chriſts Reſurrection-day, and neither he nor they could be ignorant that Chriſts Reſurrection-day was the day which the Lord had made, and whats that but the Lords day? As for our Saviours Birth-day (although it were a day of wonderful mercy) yet it is left in great obſcurity, not one of the Evangeliſts marking it out by name; neither can it be ſo clearly reſolved, either what day of the**Unleſs the adverſary will grant Mr. A. that it was the firſt day of the week. week, or what day of the month, or what month of the year, nor hardly what year of the world our Saviour was born in, but it may be matter of controverſie. See divers diſputes about it in Dr. Willets Hexapl. on Dan. chapter 11.

If John intends any ſingle day, tis moſt likely to be the ſeventh day which was antiently ſtiled the Lords holy day, Obj. 2 Iſai 57.6. and is declared by Chriſt to be his day, Mark 2. laſt. and no other day throughout the Goſpel does he declare to be his. This he and Mr. Braburn in contradiction to the whole Chriſtian world) would fain perſwade us that the Lords day which St. John ſpeaks was the old Sabbath. But

He may as well ſay that the Lords Supper which St. Paul ſpeakes of was the old Paſſeover, Anſ. 1 ſince that was the**Exod. 12.11. Luke 22.20.Exod 12:11Luke 22:20 Lords Supper in the old Teſtament, as much as the ſeventh day was the Lords Sabbath.

p. 194Chriſt never declared the ſeventh day to be the Lords day, Anſ. 2 although he declared himſelf to be Lord of the Sabbath-day. My meaning is, that he never owned the ſeventh day as the Author and inſtitutor of it in a ſtrict Evangelical ſenſe, neither could he, for it was inſtituted long before. Heb. 4.4. therefore (let it be well conſidered) the Lords day (Rev. 1.10) for this very reaſon cannot poſſibly be underſtood of the Jewes Sabbath, becauſe it is ſuch a Lords day as relates peculiarly to the Lord Chriſt; not as the Lord our Creator; but the Lord our Redeemer; to Chriſt actually exalted to be Lord over all; relates to him, I ſay, as the Lords Supper does; not only as his by poſſeſſion, but his by inſtitution: for theſe two (and theſe only) the Supper and the day are called [the Lords] in Scripture. The Greek word is uſed but twice in all the new Teſtament, only theſe two have the honour to be matcht in this glorious appellation; and we muſt interpret the one by the other, therefore, if the Lords Supper be a Goſpel-ordinance and inſtitution of Jeſus Chriſt, ſo is the Lords day; This paralel will pinch the adverſary, he cannot ſo much as pretend that the ſeventh day, (nor indeed any other day but the firſt of the week) was inſtituted by Chriſt, ſo as to be equalized in phraſe with that pure Evangelicall ordinance the Lords Supper. There is a vulgar objection abroad, that every day is the Lords day; therefore this Text makes as much for an every-day-Sabbath as the weekly Lords day Sabbath. But the anſwer is eaſie, they may as well ſay every Table is the Lords table, and every Supper the Lords Supper, and ſo turn levellers of dayes and duties together. Well, we have brought it to this iſſue, that there is a day, a ſpeciall day under Goſpel (but not Jewes ſeventh day) which the Lord Jeſs ha's inſtituted and owned above all dayes by ſtamping his own moſt bleſſed name upon it, (as upon his ſacred Supper) and this we are ſure can be no other than the firſt day of the week.

The objector (fearing belike that the former ſhift would faile him) ha's another evaſion to ſecond it, Obj. 3 namely that p. 195old thread bare Notion of Gomarus. I rather think (ſayes he) that the Lords day which S. John ſpake of was the Lords Judgment-day, which the Lord himſelf calls his day, Luke 17. Phil. 1.16. And ſo he dreams that the day on which S. John dated his Epiſtles to the ſeven Churches, was the day of Judgment.

But,

This (as one ſayes0 is void of all judgment: Anſw. See Mr. Ley Sund. Sab.For in the readieſt conſtruction of the words S. John ſpake of a day that was in being before the Viſion came, and ſo known that the Reader might take notice when it came. But the day of Judgment is not yet come (unleſs it be to ſuch dreamers) and ſo utterly unknown to man, that our Saviour hath taught us,Mat. 24.36 Mark. 13.32Matt 24:36Mark 13:32 Of that day and hour knoweth no man: no, not the Angels in heaven, but my Father only. The prooſes he alleges are impertinent; for although the day of Judgment be ſtiled the day of the Lord (appellatively.) yet is it never termed the Lords day (denominatively) as Mr. Cawdrey might have taught him, if he had not thought himſelf too wiſe to learn of his betters. Thus all his cloudy notions are ſcattered, and the Lords day (Rev. 1.10.) diſcovered by evidence of Scripture and Antiquity to be the firſt day of the week.

Now as the bleſſed Martyr Ignatius exhorteth, Let every one that loves the Lord Jeſus Chriſt keep holy the Lords day. Let the zeale of Primitive Chriſtians herein provoke us to holy emulation.foreign. Ignat. ad Magneſ. Plinius ſub Trajano ſcripſit, Solitos hoc ſtato die convenire Chriſtianos ante lucem, carmenque Chriſto quaſi Deo Communi voce dicere; poſtea Sacramento ſe obſtringere ne ſcelus aliquid, ne furta, ne latrocinia, ne adulteria committerent. Magdeb. Cent. 2. c. 6. Even a Heathen could obſerve how thoſe precious morning ſtars uſed to meet early on this day and ſing Hymnes to Chriſt: an not only to ſing his praiſes, but to celebrate his holy Supper (the Lords Supper upon the Lords day doubtleſs) binding themſelves in a holy Covenant to hate and flie ſin. And 'tis known to have been the common queſtion put to Chriſtians by Pagan perſecuing Governours p. 196[Doſt thou obſerve the Lords day?] the uſual anſwer was [I am a Chriſtian, I dare not intermit it.] This was wont to be the diſtinguiſhing Shibboleth, the cognizance of Chriſtians in the pureſt times of Chriſtinity. O bleſſed ſouls! becauſe they were Chriſtians they durſt not intermit the Lords day; no, though they loſt their deareſt lives for keeping of it. How ill do they deſerve the Name of Chriſtians in theſe dayes, who make no Conſcience of this day; yea, who have the impudence to Preach againſt it, Write againſt it, Work upon it as if it were a common day. I remember what the holy Apoſtle ſpake in a like caſe to thoſe that polluted the Lords Table, uſing it as if it were their own table, What, have ye not houſes of your own ot eat and drink in? 1 Cor. 11.221 Cor 11:22or deſpiſe ye the Church of God? The like may I ſay to all prophaners of the Lords day, Have ye not dayes enough of your own to work and to play in? or deſpiſe ye the Lords day? Is it a ſin, a prooking ſin, to uſe the Lords Table as if it were your own table, to eat Sacramental Bread as if it were common bread? and is it no ſin to uſe the Lords day as a common day, as if it were your own day? Why, is it not paralel in phraſe with the Lords Supper? Is not the Lords Name and Superſcrition found upon the one as well as the other? I charge thee therefore (Reader) in the Name of the Lord Jeſus ſo viſibly graven upo this day, render to Chriſt the things that are Chriſts: Be aſſured the Lord will not hold thee guiltleſs for taking his Name in vain, and ſpending his time in vain; his time (I mean) upon which he has ſtampt his noble and royal Name. This is the fifth Mark or Seal of the day, The Inſcription of Chriſts glorious Name upon it.

6. The ſixth is, The Apoſtles and Apoſtolical Churches obſervation of it. The holy Apoſtles were men intimately acquainted with the Secrets of Chriſt (being moſt of them trained up in his School) and perſonally converſant with him by the ſpace ofaaActs 1.3Acts 1:3 forty dayes between his Reſurrection and Aſcenſion; asbbDrut. 9.11 Moſes was forty dayes with p. 197god upon the Mount. Beſides, they had immediate Inſpiration, and authoritative Miſſion from Chriſt himſelf to manage the publick affairs of his Kingdom. Our Saviour made them a kind of Letter of Atturney (as one ſpeaks) to ſpeak and act in his Name, as if he himſelf had been perſonally preſent,ccJohn 20.21.John 20:21 As my Father ſent me ſo ſend I you: and ddLuke 10.16. Non minùs ratum eſt quod Apoſtoli dictante S.S. P. tradiderunt, quàm quod ipſe Chriſtus tradidit. Cyprian.Luke 10:16he that heareth you heareth me. Neither does this extend only to their Verbal preaching, but to their viſible preaching alſo, their practice I mean (at leaſt in things Evangelical and of moral, general, perpetual concernment to the Churches of Chriſt) otherwiſe why is their practice propounded as our Patern?eePhilip. 3.17,Phil 3:17 Walk as ye have us for an enſample. And,ffPhilip. 4.19.Phil 4:19 Thoſe things which ye have ſeen in me do. And again, Be gg1 Cor. 11.2.1 Cor 11:2followers of me as I am of Chriſt, ſayes the great Apoſtle. Yea, not only the Apoſtles themſelves, but the firſt Churches planted by them are imitable paterns to other Churches, eſpecially in things apperteining to the publick exerciſe of Goſpel-worſhip:hh1 Theſ. 2.14.1 Thess 2:14 we may exemplifie both together in the obſervation of the Lords day; not once, but often; not by ſingle perſons only, but by ſundry Churches and Church-aſſemblies met on this day. That general Aſſembly, Acts 2.1. when they were all together with one accord, we have already proved to have been upon this high and holy day: and how they keep it we have ſeen, and how God crowned it with the effuſion of his holy Spirit, as alſo the Converſion of ſouls is further conſiderable. For 'tis very probable, that not only the three thouſand (Acts 2.41.) but the other five thouſand alſo (Acts 4.3.) were all converted upon this day of Pentencoſt.foreign Acts 3.1. notes identity of time as 2 Sam. 21.9. Deut. 25.5. and the ninth hour ch. 3. hath reference to the third hour, ch. 2. See. Dr. Lightfoots Harm. in Acts.Acts 3:12 Sam 21:9Deut 25:5 For it was but the third hour of the day, or nine a Clock in the morning when the firſt Sermon was preached which brought in the three thouſand (Acts 2.15.) and at the ninth hour, that is about three a clock in the afternoon, Peter and John went into the Temple, Acts 3.1. wrought a glorious miracle, preacht another powerful Sermon, which gained five thouſand more (Ch. 4.) ſuch p. 198a Spirit of Converſion was never poured out upon any day, as this. Well might the Holy Ghoſt call itiiPſalm 120.3.Ps 120:3 the day of the Lords power; the adverſary acknowledges, it was ſpoken of this very day.

Again, As this Church at Jeruſalem, ſo the Churches of Corinth and Galatia kept this day too, as ſhall preſently appear from 1 Cor. 16.2. and ſo the Church of Troas in Phrygia, (Acts 20.7.) which was a neighbour Church to them of Galatia: And the like may be ſaid for the ſeven Churches of Aſia; for upon the Lords day St. John ſaw them all in a viſion, and ſaw Chriſt in the midſt of them; ſaw him, as the Saints have been wont to ſee him in his glorious goings in the ſanctuary, walking amidſt his golden Candleſticks,Pſalm 68.14. Iſai. 30.20.Ps 68:14Isa 30:20 with ſtars in his hand, that is, Goſpel-Miniſters, ſhining like ſtars in the Firmament of the Church and diffuſing the light of the glorious Goſpel in the actual exerciſe of their Miniſtry on this day eſpecially. Yea upon this day John himſelf was raviſhed in ſpirit, which made the place of his exile like Pauls third Heaven to him, now I demand how this could come to paſs, that ſo many ſeveral Churches, as the Church at Jeruſalem, Corinth, Galatia, Troas, Epheſus Thyatira and the reſt (many of which were at a great diſtance one from another) ſhould ſo unanimouſly conſent and concurr in keeping this day, if the Apoſtles by the authority of Chriſt had not ſetled it, as an Ordinance in all Chriſtian Churches. Let any rational man tell me how all theſe Apoſtolical Churches ſhould ſo early, and in the beginning of their plantation conſent together to keep the ſame day, unleſs they had been directed by their firſt founders the holy Apoſtles themſelves. Add to this, the joint and uniform practice of all Chriſtian Churches in all ſucceeding ages ſince; and he ha's hardly the faith of a Chriſtian, if the reaſon of a man, that dares ſo much as queſtion the divine authority of the Lords day; for whence came this univerſal agreement all the Chriſtian world over, that all the Churches of Chriſt ſhould ſo early, p. 199ſo**Even Herericks themſelves and ſuch as were for the Jewes Sabbath (as Ebion and his followers) did alwayes obſerve the Lords day alſo; Euſeb. lib. 3. and ſo do the Ethiorick Churches to this day as Dr. Heiten teſtifies. univerſally, ſo conſtantly obſerve this day, (not one Church ever attempting to alter it) but from ſome authority ſuperior to the Churches themſelves? Certainly ſuch cuſtomes as were never ordained by Chriſt, or his Apoſtles were never obſerved by all Chriſtian Churches throughout the world, as the Lords day hath been. Such unity of cuſtom, in univerſality of place, with perpetuity of practice, all meeting together in that which ha's ſome footing in Scripture muſt needs argue a divine inſtitution; yea, if there had been no expreſs Scripture teſtimony of the Apoſtles practice and obſervation of it; as our Divines do ſolidly argue for the baptiſme of infants, although there be no expreſs precept, nor expreſs example of it found in Scripture, yet the grounds and reaſons of it being found in Scripture, with the general practice of the Church concurring we dare not but own it and maintain it. How much more the Lords day? yea, if there had been neither precept nor practice of it in Scripture; as long as the grounds of it are laid in Scripture; namely a Moral law for the ſubſtance of it (as one day in ſeven) and a propheſie for the particularity of the Church, without any contradiction till theſe laſt diſputing dayes, wherein men are grown ſo bold as to deny principles. I do the rather inſtance this, becauſe I have to deal with an Anabaptiſt, who confidently calls the baptiſeing of grown perſons**Let him ſhew me one Scripture for that, if he can either precept or preſident for the baptiſeing of ſuch at years of diferetion as were born of Chriſtian parents; To tell us of the Apoſtles baptiſeing men and women is no newes; but were they ſuch men and ſuch women as are plunged now adaies, no verily, they were not born of baptized Chriſtian parents as bleſſed be God we are. born of Chriſtian parents a flouriſhing truth after it ha's been convicted and condemned by the learnedeſt pens in Chriſtendom for a fooliſh error. But to come to that I aim at; let me adviſe this man in coole blood to ask his own conſcience this queſtion; namely, whether or no, if he could find in Scripture expreſſe Apoſtolical practice (conſequential proof p. 190ſatisfies me and others) for infant-Baptiſme, he would not own it, as an Ordinance of Chriſt? Or thus, whether (if the Holy Ghoſt had expreſly affirmed in Scripture that in the Apoſtles times baptiſme was (once at leaſt) adminiſtred to infants in a ſolemn aſſembly of Chriſtians. Paul himſelf being preſent and actually aſſiſting in the adminiſtration) his own conſcience would not tell him, nay then ſurely infant-baptiſm is an Ordinance of Chriſt? Let him ſay the ſame concerning the celebration of the firſt day of the week. For the Holy Ghoſt ha's expreſly declared, that this day was ſolemnly kept at Troas, Paul himſelf being preſent and principally ingaged in the work of the day. For let the Text be conſulted; Acts 20.6, 7, 8. We came to Troas in five dayes, where we abode ſeven dayes, and upon the firſt day of the week when the diſciples came together (or were gathered together in a Church-aſſemblie) to break bread, Paul preached unto them, ready to depart on the morrow, and there were many lights in the upper room where they were aſſembled together; and there ſate in a window a certain young man named Eutychus &c. Here note

1.Una Sabbati, id eſt, Die domini…, & dies dominica recordatio dominicae reſurrectionis, Ven. Beda. In Acts 20. Tom 5.Acts 20 When this ſolemn aſſembly met together; on the firſt day of the week, ſaies the Text. The day which all the Evangeliſts witneſs to be Chriſts Reſurrection-day. This day then the diſciples were congregated: But why the firſt day of the week? Why not th elaſt day of the week, which was the Jewes Sabbath: ſtrange, if that had been the Chriſtian Sabbath, that theſe primitive Chriſtians had not have met on that day, eſpecially ſince it was but the day before! yet more ſtrange, that we read not a word of Pauls keeping it, ſince he tarried at Troas ſeven dayes. But moſt of all, that we read not one word in all the New Teſtament of his owning that day in any Chriſtian Church at all; only the firſt day of the week; a fair argument that the day was changed upon the account of our Saviours Reſurrection.

2. The Church is aſſembled on the firſt day of the week, but how? Privately, it may be: No, publickly and openly p. 201(as thoſe times would bear) yea, probably the company was very numerous; for it ſeemes the room below would not hold them, but they were fain to get up into the windowes three ſtories high, as Eutychus did, Acts 20.8. doubtleſs it was no ſmall appearance. Well

3. Here is a full aſſembly met upon the firſt day of the week, but why then? To break bread, ſayes the Text, to receive the Euchariſt, ſayes the Syriack tranſlation; that is, to**Math. 26.26, Acts 2.46. 1 Cor. 11.24.Matt 26:26Acts 2:461 Cor 11:24 receive the Lords Supper upon the Lords day. The Lords Supper? What without preparatory prayer and other Sabbath-exerciſes; that had been but a faint devotion, will ſome ſay, Mr. Shepard anſwers it well. Breaking of bread is here putThus prayer is put for the whole worſhip of God. Gen. 4.26. ch. 12.8. Acts 2.21. Rom. 10.12, 13.Gen 4:26Acts 2:21Rom 10:12Rom 10:13 Synecdochically, the part for the whole; there is no more reaſon to exclude prayer, preaching, ſinging of Pſalms, becauſe theſe are not mentioned, than to exclude drinking of wine in the Sacrament (as the blind Papiſts do) becauſe neither is that expreſſed, but breaking of bread only. So that the firſt day of the week in effect is called the day of meeting to break bread, which was ever accompanied with prayer, preaching and other holy exerciſes. Now (as the fore-mentioned**Theſ. 35. Author obſerves) if ever the Saints uſed to break bread on any other day, yet the day is never mentioned as a ſpeciall time for ſuch a purpoſe; nor do we find in all the Scriptures a day diſtinctly mentioned for holy duties (as this firſt day of the week is) wherein a whole Church meet together for ſuch ends, but that day was holy: The nameing of the particular day for ſuch ends, implies the holineſs of it. Well, the Saints at Troas meet on this day to receive the Sacrament.

But,

4. Have they no Sermon? yes, and Paul himſelf preaches it v. 7. And continued his ſpeech till mid-night, and about break of day he departed: Which yeeldeth us two notes, one, that the firſt day of the week is no travelling day. St. Paul would not, we are ſure he did not travel this day, but the day after; another, that the firſt day of the week is a ſolemn holy-day, to be ſpent in ſpirituall exerciſes and p. 202Sabbath-day duties, as preaching, hearing, praying, conferring, breaking of bread, in commemoration of Chriſt, his death and Reſurrection. Why elſe does the Holy Ghoſt ſtory this down ſo exactly and preciſely? Is it not written for our learning upon whom the ends of the world are come? Yea doubtleſſe for our learning; that we might forecaſt our journeyes and other affairs in ſuch ſort, as to keep holy the Lords day, and not intrench upon it by travelling or the like; thus we have plain Apoſtolicall practice for the obſervation of this day. But ſee how this clear Text and truth is cavill'd at.

This meeting of the Saints at Troas was occaſional; Obj. 1 T.T. p. 123.Anſw. and what was the occaſion of it, he intimates in the next words viz. Paul's departing by Sea.

This is a ſorry ſhift, for the Text ſaies not, that the diſciples were aſſembled by reaſon of Paul's departure the next day; but they were aſſembled this day to break bread without the leaſt reference to Paul's journey the day following. So that this Church-meeting was not occaſional, but a thing uſual upon the firſt day of the week. And the context clearly implies, that the puting off of Pauls journey till the next day was occaſioned by the Church's meeting this day, not this meeting by his departure the next day; for the Apoſtle ſeems to ſtay purpoſely and wait ſeven dayes among them; that he might have a publick opportunity of preaching and communicating with them upon the uſual day of their publick aſſemblies; which appears by this convention to have been the firſt day of the week, here was therefore nothing occaſional in all this ſolemnity; neither the aſſembly,foreign. nor Sacrament, no nor the Sermon neither; but only the length and continuance of the Sermon till mid-night; this indeed was occaſional, by reaſon of St. Pauls departure on the morrow, ſo the Text it ſelf imports; Paul being to depart on the morrow preached and continued his Sermon till mid-night; he preacht a long Sermon, becauſe it was his laſt Sermon, he was like to preach among them.

p. 203The Saints aſſembled and brake bread every day, Obj. 2 Acts 2.26. therefore they may as well plead for an every day Sabbath as for the firſt day Sabbath from Acts 20.7.

It cannot be proved by Scripture that the Lords Supper is an every dayes Supper, Anſw. or that ever it was celebrated on any day (after the firſt inſtitution) but upon the Lords day; which may be reckoned as a ſpecial prerogative of this day above the Jewes Sabbath, and all other dayes: The Lords day and the Lords Supper are Scripture-companions. Acts 2.26. is miſquoted; I perceive this Author uſes to quote Scripture at a venture; but I ſuppoſe he means (Acts 2.46.) and there indeed we read of the Saints continuing daily with one accord in the Temple, and **Domi frangebant portionem. Syriack verſe.breaking bread from houſe to houſe; but to take this for Sacramentall bread, and make it their daily bread, is to miſtake the matter quite. For although verſe 42. ſpeak of bread Sacramentally broken, yet verſe 46. the phraſe is quite altered, and the**foreign. word ſignifies ordinary bread, or common food; Piſcator underſtands it of bread broken in a way of Charity, or dealing their bread to the hungry, as it is**Iſai 58.7.Isa 58:7 elſwhere expreſſed.

If breaking of bread had been a ſervice peculiarly deſigned for the honour of the firſt day, Obj. 3 the Apostle would not have deferr'd it till the ſecond day, till after mid-night. verſe II.

Neither does it appear that he did deferre it till after mid-night. For Eutychus dropt aſleep in Sermon-time, Anſw. verſe 9. and the Sermon laſted but till mid-night verſe 7. and as ſoon as Eutychus caught his fall (no doubt) Paul haſted to raiſe him again, And when he was come up again, he brake bread verſe 11.Part 3: Theſ. 63. all this while it might not be mid-night, for after all this he talked a long while, even till break of day. Beſides (as Mr. Shephard obſerves) the Lords Supper might be adminiſtred before Pauls Sermon. And that breaking of bread verſe 11. might be common bread; ſome ordinary repaſt for Paul after his long preaching, and before his long journey. And the word (foreign) p. 204implies as much, and hence alſo 'tis ſpoken of one man principally; When he had broken bread, and eaten &c. however tis expreſly ſaid v. 7. that the diſciples were aſſembled together (ex more ſayes**Ad locum. Pellican) after their wonted manner) to break bread upon the firſt day of the week; and their purpoſe ſhewes, what was their uſual practice.

The diſciples came not together till towards evening, Obj. 4 for as ſoon they are met, we read of lights in the upper room, and this is no fair preſident for keeping a Sabbath

They muſt needs be come together before Candle-lighti ng, Anſw. 1 by is own principles; otherwiſe, how is it ſaid, they were aſſembled the firſt day of the week, ſince he holds that the day begins and ends with the Sun-ſet evening?

The text ſaith not, Anſw. 2 they met in the evening of the firſt day, but on the firſt day; and it might be in the morning, for ought appears to the contrary. The lights in the upper room ar gue not that it was late in the day before they aſſembled, but long in the night before Paul ended his Sermon. Beſides, ſuppoſing they came not together till towards the cloſe of the day (remembring ſtill what perillous perſecuteing times thoſe were) yet out of queſtion the former part of the day was ſpent in religious exerciſes, otherwiſe the diſciples had ruſht very rudely upon that ſacred and ſolemn ordinance of the Lords Supper. We ſhould count them but ſorry Chriſtians that ſhould dare to come reaking out of the world, from their Merchandiſe, or ſhops, or fields, or farms to ſit down, as gueſts at the Lords table.

The Saints example at Troas doth no more oblige us to their time, Obj. 5 than their meeting in an upper chamber doth tie us to the like place.

If time and place be equal circumſtances in religion, Anſw, See Mr. Wowe of the Sab.then the old Prelatical Argument were good; as, the true worſhippers of God are not tied to worſhip him either in Jeruſalem or any other peculiar place, but muſt worſhip him in ſpirit and in truth in all places; ſo neither are they tied p. 205to any time of worſhip, but may pray continually. But this principle is out of plea now, and I am perſwaded in urging of it the objector fights againſt conſcience and ſtruggles againſt his own convictions. For he ha's elſwhere maintained time and place to be unequal circumſtances, and if not equal, why does he argue from the one to the other? But the truth is, he ha's no game to play but what the Anti-Sabbatarian Prelatiſts have plaid and loſt before him. Only one card more, which was none of their pack.

Examples do only allow us a liberty; Obj. 6 page 13. of his Pamphlet.nothing but a clear command can oblige us to a duty. For inſtance, community of goods is the Saints liberty, becauſe it was practiced; but liberality of our proper ſubſtance is a duty; becauſe it is commanded. Saints may freely ſeaſt before Communion becauſe we have Apoſtolical preſident, but all true diſciples muſt break bread, becauſe we have Evangelical precept; ſo we have liberty to meet the firſt day, becauſe we find the Saints at Troas then (occaſionally) aſſembled: but we are tied in duty to celebrate the ſeventh day Sabbath, becauſe it is commanded

If this rule were as true as it is falſe, Anſw. 1 he might blot out all the examples of the Saints recorded in Scripture. For what are they good for? To allow us a liberty only? Why that we had before. Had we never heard of the Saints meeting and Pauls preaching on the firſt day of the week, yet I hope we had had free liberty to meet and worſhip on that day nevertheleſs; what followes now? Why, by this Doctors new divinity (abſit blaſphemia verbo) the Holy Ghoſt ha's inſerted this ſtory in vain. This leaf (yea and twenty more) might have been left out of the Bible without loſs. See the poiſon of a rotten error!

'Tis no leſs falſe, Anſw. 2 that nothing but a clear command can oblige us to duty. What muſt we limit the holy one of Iſrael? muſt he deliver his mind and will, only by way of precept? May he not do it as well by promiſe, or propheſie or proportion or conſequence? Muſt we teach the Lord how to teach us our duty? pray what expreſſe command p. 206was there to ſanctifie the Sabbath, or what example of any one man that did ſanctifie it, for 2000. years after the Creation? I mean in expreſſe terms. Was it never a duty therefore till the Commandment came, and is not Apoſtolicall example with a conſequential command, a ſufficient rule for the obſervation of the Lords day? He argued before for the Jewes Sabbath; that we muſt be followers of Paul as he was of Chriſt, how much better may we urge the ſame argument for the Lords day? As thus, Chriſt was preſent upon this day in the aſſembly of his diſciples, and kept it like a Sabbath, John 20.19.26. and ſo Paul, Acts 20.7. and we muſt follow Paul, as he did Chriſt; therefore we muſt keep holy the Lords day, the firſt day of the week; here the practice being Evangelical, the conſequence is the more Logical. But to the objection; is nothing to be eſteemed of divine inſtitution, and ſo of obligation to conſcience, but what ha's a clear command in Scripture?Mat. 21.25, 26. with verſe 32. Mark 11.30, 31. Luke 20.5, 6.Matt 21:25Matt 21:26Mark 11:30Mark 11:31Luke 20:5Luke 20:6 what then will he ſay to Sacrificing before the Law? Where do we find any Commandment to ſacrifice, before we find Abel ſacrificing? Or to look to the Goſpel in the firſt dawning of it. What expreſs command was there for the baptiſm of John? Yet the poore Publicans and the people generally held it to be from Heaven (although the cheif Prieſts and Elders beleeved him not) becauſe they held John as a Prophet; yet (which is remarkable) they had no precept but only Johns practice to warrant it; and which is yet more remarkable, our bleſſed Saviour approves this their belief of John, and his baptiſm, and condemns thoſe that rejected it as a human inſtitution. In like manner we may ſafely imitate thoſe contemned Publicans in beleeving the Lords day to be from Heaven by divine inſtitution, and not of men by human ordination, ſuffering Pauls practice as an Apoſtle to over-rule us herein,See Mr. Abbot p. 66. Math. 11.11.Matt 11:11 as John Baptiſt as a Prophet did them (the leaſt Apoſtle of Chriſt being greater than John the Baptiſt) and in ſo doing we need not queſtion Chriſts approbation. Expreſs precept indeed we have none in the new Teſtament; but that which is better p. 207than a precept, ſayes Dr. T wiſs, viz. the practice of the Apoſtles and Churches: For had the Apoſtles commanded it, and the Churches not practiſed it, their Commandment had been obnoxious to various interpretations, whereas their eſtabliſhing it de facto in practice among the Churches is leſs liable to contradiction, if men were not given up to a Spirit of contradiction. Yet this muſt be added, and cannot well be denyed;Divino Spiritu: agebantur Apoſtoli non minus in ſacris inſtitutionibus quàm in ipſa Doctrinâ Evangelij. Ameſ. Medul. p. 359. Acts 1.2. ſo the Prophets were commanded. Zech. 1.6. Joh. 10.22.Acts 1:2Zech 1:6John 10:22 that the Apoſtles and Apoſtolical Churches practice (other arguments concurring) ſuppoſes and argues that there was a command, although there be no ſpecification of it in Scripture; for the Apoſtles did nothing in ordering the Church, but from and by Chriſt, either by precept or example, or divine inſpiration; and their very inſpiration was virtually preceptive. For 'tis ſaid, That through the Holy Ghoſt Chriſt gave Commandments to his Apoſtles whom he had choſen; That is, he gave them Commandments by inſpiring, and breathing the Holy Ghoſt upon them; which was upon the day of his Reſurrection. Yea 'tis more than probable that they had a ſpecial warrant from Chriſt in expreſs charge concerning the celebration of this day. For,Acts 1.3.Acts 1:3 of the things pertaining to the kingdom of God Chriſt ſpake unto them (namely by way of Commandment) after his Reſurrection; but the Lords day and the worſhip therein performed, as it was in the Apoſtles dayes and ever ſince, is one of thoſe things which appertain to the kingdom of God; therefore of this Chriſt ſpake by way of Commandment to his Apoſtles. If it be ſaid, that the Lords day is not there expreſſed; I anſwer, no more are any other of thoſe particulars appertaining to the kingdom of God which he ſpake,See Mr. Bernard of the Chriſtian Sab. p. 134. therefore it cannot be excluded, till it can be proved, that the keeping of this day to the honour of Chriſt is none of the things which pertain to the kingdom of God.

Again, The Commandments, Acts 1.2. are ſuch as Chriſt would have his diſciples teach his people to obſerve, Math. 28.18, 20. now we find the Churches of Chriſt obſerving this day. Acts 20.7. 1 Cor. 16.2. and the Apoſtle obſerving p. 208it with them, yea, preſcribing duties to them on this day. 1 Cor. 5.4, 11, 20. which was on the Lords day, according to the Syriack; but 1 Cor. 16.1, 2. is expreſs: and the Apoſtle telleth the Corinthians,1 Cor. 14.37.1 Cor 14:37 That the things he wrote unto them were the Commandments of God; therefore the practice of the Apoſtles and Churches planted by them implies a command, Yea

All Scripture-examples in moral or religious actions fall under the Government of the Ten Commandments: Anſw. 3 Now the fourth Commandment having the government of time for weekly ſolemn worſhip, and the Apoſtle Paul tarrying a whole week at Troas, and obſerving the firſt day of the week only for ſolemn worſhip, it cannot be imagined but this obſervance was in obedience to the fourth Commandment; and ſo of the exigency of the Apoſtles Commiſſion, not of the Liberty; conſequently it is the Saints duty, not their liberty.

The remainders of the Objection about community of goods and Love-Feaſts are meer impertinencies, to plead for theſe in the peace & ſettlement of the Church, is to put a plea in the mouths of Levellers, Libertines and Epicures. Community of goods was never the Saints Liberty, but in the Church'saaAct. 4.34, 35 36, 37 compared with Act. 8.3, 4.Acts 4:34Acts 4:35Acts 8:3Acts 8:4 extreme poverty and perſecution, and then it was rather duty than liberty: and if ever the Church of God ſhould be in the like ſtate of extremity, ſhe is bound to follow that Original Copy; but this can hardly be ſuppoſed.

And as for Love-feaſts. I ſuppoſe the Author is to ſeek for Apoſtolical preſident to warrant them, whatever he ſayes: 'Tis true, they were practiſed in the Apoſtles times, but never approved, nay they were ſharplybb1 Cor. 11.21. Jude ver. 12.1 Cor 11:21 reproved, as alſo the Jewes Sabbath and obſervation of other Legal days were, Gal. 4.10.

Thus we have made good the ſixth Mark for the Lords day; namely, the Apoſtles and Apoſtolical Churches obſervation of it.

p. 2097. Seventhly and laſtly, we ſhall adde this to all the reſt, The Apoſtles Preſcription about it.

Et quae non proſunt ſingula, juncta juvant.

Though either or theſe particulars ſingly conſidered may be thought too weak, yet I am aſſured, that all of them jointly combined will be too ſtrong for the gates of hell to prevaile againſt; this laſt will adde ſome ſtrength to all the reſt. I ſhall ground it upon that noted Text, 1 Cor. 16.1, 2. Now concerning the Collection for the Saints, as I have given order to the Churches of Galatia, even ſo do ye; Ʋpon the firſt day of the week let every one of you lay by him in ſtore as God hath proſpered him, that there be no gatherings when I come. Here we have to obſerve,

1. An Apoſtolical Ordinance, foreign, As I have ordained, ſo do ye. He does not counſel them to do it, but commands them, and by his power Apoſtolical he enjoyns them to do it; and if Paul ordained it, certainly he had it from Chriſt, for he tells them,1 Cor. 11.23.1 Cor 11:23 That what he delivered to them, he received from the Lord; and the things that he wrote to them were the Commandments of the Lord, 1 Cor. 14.37.

2. The thing enacted by this Ordinance, and that is,foreign, collecta. See Dr. Day his Sermons on this Text. Collection for the Saints. The word ſeems to be a metaphor taken from gathering of fruits, or gleanings in harveſt or rather (as Beza notes) from gathering of a ſhot at a banquet or friendly meeting; as men invited to a Feaſt or Banquet uſe to make a purſe, and caſt in every one his ſhot to gratifie the poor ſervants that belong to the houſe; So the Apoſtle requires theſe Corinthians when they meet together at the Feaſt of the Goſpel, eſpecially that heavenly Banquet of the Lords Supper, the Feaſt of the great King, that then they caſt in ſomething to make a purſe for the poor ſervants of Chriſt, in teſtimony of their thankfulneſs to the Maſter of the Feaſt, This ſome take to be the ſenſe of the word; it ſignifies ſuch a Collection or Contribution p. 210as men uſe to make when they meet at a Feaſt, and it ſuites well with the next Particular.

3. The time ſtated for ſuch Collection; The firſt day of the work, Diem caetus deſignat. P. Matt. ad loc. Tum ſolitos fuiſſe convenire apparet. Act. 20 7. Beza.Acts 20:7the day deſigned for their ſolemn Aſſemblies, and that ſolemn Ordinance of the Lords Supper, as was proved before Acts 20.7. Hence in Juſtin Martyr's time, and ever ſince the Churches of Chriſt have walked according to this rule, annexing their charitable contributions to the celebration of the Lords Supper. But ſtill the great Queſtion is unreſolved, will ſome ſay, namely, Why the Apoſtle ſhould limit this duty or work of mercy to the firſt day of the week? Some anſwer it thus; The Apoſtle therefore mentions the day,S. M. Cawdrey becauſe there is a ſpecial motive in it to ſtir up their charity; being a day wherein they had received ſuch ineſtimable bounties from the hands of God, as the reſurrection of our Saviour Jeſus Chriſt, and the like. Now I confeſſe there is much weight in this anſwer. 'Tis the fitteſt time to expreſſe our thankfulneſſe to God, wherein we commemorate his greateſt loving kindneſs to us. Chryſoſtom is very clear in his Commentary upon this Scripture. [ Ʋpon the firſt day of the week let every one lay by him in ſtore, foreign. Chryſoſt. Orat. 43. in 1 Cor. 11.1 Cor 11&c.] See how he exhorts from the very time, (ſayes he) for that very day were ſufficient to induce them to charity; for call to mind (ſaith he) what you got on that day; for unutterable good things, even the root and riſe of our life aroſe on that day: Nor in that reſpect only is the time proper to quicken charity, but becauſe it hath reſt alſo, and relaxation from labour or abruption of buſineſs; for the ſoul being diſcharged from labors becomes in a better frame and preparation to take pity; and more than all this, the communicating on this day in the Sacraments, ſo dreadful and immortal puts the mind in great forwardneſs, &c.

p. 211This expoſition of Chryſoſtoms as it may deſervedly challenge reſpect for the antiquity of it, (being above twelve hundred years old) ſo much more for the truth of it, being ſo agreeable to the Text it ſelf. For obſerve it well.foreign. Ibid.

Firſt, He calls the firſt day of the week Chriſts Reſurrection day, and a little before [the Lords day].

Secondly, He concludes it was a Sabbath day or day of reſt from labor and worki-day buſineſs. And to my apprehenſion this is clearly imployed in the Text. For upon this day the Apoſtle would have them contribute to the poor members of Chriſt as God had proſpered them; to wit, in the ſix foregoing work-dayes which argues a recollection and thankfull calling to mind the bleſſing of God upon their week-day labours, and what can be more Sabbath like? Beſides the Greek word is emphatical, [as God hath proſpered] ſo we read it, but it may be rendred thus, [as God hath given a good journey] or [a good voyage] plainly intimating that upon every firſt day of the week they had reſt and reſpit from their worldly imployments,foreign. Rom. 1.10.Rom 1:10 ſomething like that of a travellour at his journey's end, or a mariner when his voyage is over, and he's at reſt in his harbour.

Thirdly, He counts the firſt day of the week their Sacrament-day; as indeed it was; and the collection here injoined, ſpeaks as much: And doubtleſs this was a powerfull argument to prompt them to liberality: It were ſordid ingratitude to ſpare a penny from the poor, when a man conſiders that God hath not ſpared the precious blood of his Son. Beſides all this, the firſt day of the week was the day of their ſolemn aſſemblies, for prayer, preaching propheſying, ſinging of Pſalms and other religious exerciſes; all which were as fire to kindle their compaſſions towards their diſtreſſed brethren; every word of God, every Sermon, every prayer, every Pſalm that was ſung might add ſome fuel to that Heavenly flame of their brotherly love and Charity; and for theſe cauſes the Apoſtle choſe that time as the moſt ſelect and choice opportunity p. 212to put them upon the practice of that duty. But here we are way-laid with Objections.

If any can diſcern the Sts. aſſembling (1 Cor. 16.) it muſt be by ſome other light than Gods word. Obj. 1T. T.

I hope he will grant this text to be Gods word, Anſw. and then if he have but eyes, here is light enough. For let him look upon the words once again. What does Paul preſcribe here? Collections or contibutions to the poor Saints. But who muſt contribute? every one. how muſt they contribute? by way of caſting into the common treaſury; ſo much the**Bucan concludes from hence that the Apoſtle gave order, there ſhould be commune aerarium a common treaſury in the Church. Loc. 42. de Miniſterio. word [foreign] implies verſe 2. and why ſo? That there might be no gatherings, when Paul came. Which there muſt needs have been, if every man had kept his contribution at home in his own Coffer. So that it muſt be both a general and a publick contribution. Therefore it muſt be in a publick congregation. And why all this upon the firſt day of the week? Why not upon ſome other day but to mark out this day above others for the weekly ſeaſon of ſolemn aſſemblies, as alſo to move them by the day to the duty, What need there any mention of the firſt day of the week, if they had not held their meetings on that day, and if there had not been ſome ſpecial argument in the day to perſwade them to the duty?

Paul does not enjoin them to lay it before the Deacons, Obj. 2 but let every one of you lay by himſelf in ſtore as God hath proſpered him; That is, at his own houſe in the poores box &c.

At his own houſe? Anſw. How then could it be avoided, but there muſt have been gatherings at Pauls coming? Which the Text forbiddeth. The Apoſtles care was to have their collections ready i. e. in a publick ſtock or bank againſt his coming, leſt haply they of Macedonid coming along with him (to whom it ſeems he had boaſted of the Corinthians forwardneſs) ſhould find them unprepared;**2 Cor. 9.3, 4.2 Cor 9:32 Cor 9:4 and ſo both he and they ſhould be aſhamed of his boaſting.

That phraſe foreign which is tranſlated [by himſelf] may as well be rendred [of himſelf] that is, Anſw. 2 ſponte ſua, p. 213of his own accord: And ſo Muſculus interprets it; when tis ſaid,Puta illud in Graco foreign non eſſe poſitum pro apud ſe ſeponat, ſed hoc ſenſu quiſque veſtrûm ſuapta ſponte. i. e. in caetu ſacro theſaurizans cui propoſito nonſatisfeciſſet ſi quiſ que aqud ſe domi repoſuiſſet, etjuſmodi nam que repoſita tum demum collidenda eſſent cum ipſe ad eos veniſſet, quod vitari volehat. Wolph. Muſeul. ad Loe. let every one lay by, treaſuring up in ſtore, tis not meant let every one lay by himſelf apart and privately, but at your publick meetings caſting it into the publick treaſury of the Church and that freely of his own good will; [That there may be no gatherings when I come] whereas if every one had laid by in private onelyonly at his own houſe, there would have been need of gatherings at his coming; the thing which he takes ſpecial care to prevent; it ſeems the Apoſtle came but ſeldom, and could not tarry long when he came, for he had the care of all the Churches upon him, eſpecially the Gentiles the world through 2 Cor. 11.28. His work was to gather and govern Churches, he muſt not therefore ſpend his time in gathering moneyes, or going from houſe to houſe to call for every mans weekly contribution; this had been a leaving the word of God to ſerve tables, as the other Apoſtles ſaid in a like caſe, Acts 6.2.

The ſurvey the Apoſtle exhorts every man to take of his own eſtate that he might give thereafter, Obj. 3 does notably overthrow the conceit of a firſt-day-Sabbath, for he orders every man to lay by in ſtore as God hath proſpered him; that is according as his yearly revenue increaſeth or his weekly trade proves more or leſſe gainful. If the first day had been a Sabbath, the Apoſtle (knowing the proneneſs of our nature to mind earthly things) would never have put them upon the conſideration of their outward eſtates,

That the firſt day of the week is a Sabbath, Anſ. 1 or day of reſt, is no conceit, but a Scripture-truth; as it ſhall ere long appear to the ſhame of ſuch reviling adverſaries.

2. That upon this day they muſt take a ſurvey of their eſtates, becauſe they muſt give according to their eſtates and incomes, is a conceit indeed; there is no colour of p. 214conſequence in it; for I hope they might take their ſurvey on the Saturday night; no neceſſity of deferring it to the Lords day. Suppoſe a Miniſter of Chriſt ſhould urge this Apoſtolical ordinance ſtill (as I am informed Mr. White of Dorcheſter did) preſſing his people to contribute and lay up ſomething in a common ſtock every firſt day of the week for the releif of the poore; and that according as God ſhould bleſſe and proſper them in their callings the week before? Does it follow that therefore when the people are aſſembled together on the Lords day they muſt make the Church their Counting-houſe, or (before they come there) turn over their ſhop-bookes in ſtead of their Bibles? What a ridiculous inference were this? Good hu…ands (I ſhould think) would end the week and their work together; good Chriſtians (to be ſure) will do ſo and not make the Lords day their counting-day, a recounting-day indeed they may and muſt make it; to recount the bleſſings of providence in a way of praiſe and thankfulneſs and this is a Sabbath-day duty, as appeares by that**Pſalm 92.Ps 92 Pſalm for the Sabbath. But further, to daſh this dream of the adverſary, let him conſider that (in effect) as much is**Ez. 46.5, 6. ſaid of the Sabbath in the old Teſtament, as (here) of the Lords day; and it may be tis meant of the Lords day-Sabbath.

Tis further objected, That Pauls Epiſtle was read in theſe Churches on the Sabbath-day, Saturday he means, and then the Apoſtle exhorted them to Charity, and would have it to be their firſt work the next day while the ſweet ſenſe of the Epiſtle was upon their Spirits, &c. But,

This is frivolous; For Gal. 4.10. The Apoſtle had utterly condemned the Saturday-Sabbath among the reſt of thoſe legal dayes; and that he ſhould build again the things he had deſtroyed, we are not ſo much as to ſuppoſe.

Now take the ſum of all: On the firſt day of the week our Saviour was raiſed from the dead; on this day he often appeared after his reſurrection; ſent his holy Spirit on this day after his aſcenſion, and ſtampt his own bleſſed name p. 215upon it; on this day the Saints aſſembled, the Apoſtles preached, the Sacraments were adminiſtred, Charities Collected; and concerning this day the Holy Prophets prophecyed; what day was ever markt out with more ſhining and illuſtrious Characters?