The Jews Sabbath Antiquated and the Lords Day Instituted, Position 4 (1 of 3)

The Jews Sabbath Antiquated and the Lords Day Instituted · Position 4 (1 of 3)

p. 83POSITION IV. That the Old Sabbath was actually altered and changed from the laſt to the firſt day of the week, by the authority of our Lord and Saviour Jeſus Chriſt; and that upon the noble account of our Redemption, manifeſtly accompliſhed by his moſt glorious reſurrection from the dead on that day.

FOR the Confirmation whereof, I ſhall, Firſt, propound ſome Scripture-Arguments; Secondly, Produce ſome Authentick Records of antiquity: both which we ſhall find harmoniouſly concurring in all the three branches of this Poſition.

Firſt, That the day is certainly changed.

Secondly, That this change was occaſioned by our Saviours moſt glorious Reſurrection.

Thirdly, That this was done by the Soveraign authority of Chriſt himſelf, either immediately in his own perſon, or mediately by the preſcript and practiſe of his inſpired Apoſtles; either or which will be ſufficient.

p. 84We ſhall begin with Scripture-proof and argument; in way of Preface whereunto let it be premiſed, that this truth is not Syllabically, and totidem verbis, in ſo many words at length ſet down in Scripture; neither needs it, conſidering, the queſtion in not about the change of the ſeptenary number (one day in ſeven) but the order only (the laſt for the firſt of ſeven:) and beſides, it is not the Lords method and manner of ſpeaking in many other New Teſtament-caſes (as Church-Government, Family-worſhip, and ſundry others) which were plain enough in the Old Teſtament) to expreſs himſelf in full ſentences, but very briefly, in ſhort hints and touches, here a little, and there a little, to exerciſe the ingenuity of believers, not to fatisfie the curioſity of Cavillers. The Scriptures were no more deſigned to anſwer all the cavilling queſtions of wanton wits, then the Sun was made for them to ſee that ſhut their eyes: yet I deny not the ſufficiency of Scripture-light to make us wiſe unto ſalvation; only we muſt not preſume to give laws to Heaven, and teach the Lord how to ſpeak: ButaaHebr. 12.25.Heb 12:25 ſee that ye refuſe not him that ſpeaketh from heaven; that ſpeaketh, I ſay, not only by expreſs word, but by hisbbV. 24. blood, or death, and ſo alſo by hisccJoh. 2.19, 21. Rom. 1.3, 4.John 2:19John 2:21Rom 1:3Rom 1:4 reſurrection from the dead, by theddJohn 15.26.John 15:26 miſſion of his Spirit, by the unction and inſpiration of his Apoſtles, whoſe writings are his words, their counſels his commands, their pattern and practiſe hisee1 Cor. 14.37.1 Cor 14:37 precept;ffLuke 10.16.Luke 10:16 for he that heareth them heareth him; therefore let him that hath an ear hear the voice of Chriſt, yea, though he open his mouth in a parable to carnal reaſon,ggPſalm 78.1. Mat. 13.9, 35.Ps 78:1Matt 13:9Matt 13:35 as it ſeems he does even in ſome of his Goſpel-law: yea, let us hear Chriſt ſpeaking by his Spirit (I mean the ſpirit of Prophecy breathing in the Old Teſtament) forhhRev. 19.10.Rev 19:10 the teſtimony of Jeſus is the ſpirit of Prophecy; nay, let us learn to ſpell his word out of his works, for hisiiJohn 5 36. ch. 10. 25.John 5:36 works do teſtifie of him. In a word, conſider it iskkLuke 11.49.Luke 11:49 Wiſdome it ſelf that uttereth her voice in the written word; and ſhe uſeth to ſpeak [foreign] much in a little; yea, to ſpeak byllMat. 22.32. Acts 14.47.Matt 22:32Acts 14:47 arguments couched p. 85in Scripture, as well as expreſs affirmations; and what thoſe Scripture-arguments are which ſpeak the change of the Sabbath (as here ſtated) we come now to ſhew.

The firſt may be taken from the new Creation, Arg. 1 or reparation of the world by Chriſt: as thus,Incongruum erat veteris Creationis Sabbathum novae Creatimi. Ligh…f. Horae Hebr. p. 321. ubi plura. The new Creation muſt have a new Sabbath, or ſet-day of Commemoration: now this new Creation came in by Chriſts reſurrection: Therefore a new Sabbath. The form of this argument, I grant is not found in Scripture, but the force of it is; as ſhall be ſeen in the proof of each propoſition.

1. That the new Creation muſt have a Sabbath of Commemoration. This may not only be gathered from parity of reaſon, but plain Scripture prophecy: I might recite that forementioned famous Text in Iſai. ch. 65. 17. Behold I create new heavens and a new earth, and the former ſhall no more be remembred, i. e. in reſpect of ſolemnity (for otherwiſe remember the work of Creation we do and muſt) but not as the greater work; for look as the JewsmmIſai. 43.18, 19. Jer. 16.15, 16. & ch. 23. 7, 8.Isa 43:18Isa 43:19Jer 16:15Jer 16:16 deliverance out of Egypt was ſubordinated by their after-deliverance out of Babylon, ſo is the work of Creation by that of Redemption, whereby the world (at leaſt the Church) was put into a new frame and form;Anno Mundi changed for Anno Domini. upon the account whereof as the year of the world was worthily changed for the year of our Lord, ſo was the old Sabbath for the Lords day. But that which I would further argue from Iſai. 65. is this: The old Sabbath cannot ſtand with the new Creation, therefore it muſt have a new, or none:This was touched before Poſit. 1. that there ſhould be none at all, none but old Anabaptiſts, Familiſts and Atheiſts will affirm. And that the old cannot ſtand is evident, becauſe the foundation on which it ſtood (the memory and celebrity of the worlds Creation) is ſwallowed up by the glory of a greater work;Sicuti Sol exoriens ſtellis eripit ſuum fulgorem. Calv. in Loc. and we cannot poſſibly retain that old ſeventh day, but we muſt memorize our Creation above our Redemption, our being above our well-being; which were expreſly to contradict this ancient promiſe and Prophecy.

p. 86If it be objected, that this Scripture is not yet fulfilled, becauſe the Apoſtle ſayes,2 Pet. 3.12.2 Pet 3:12 we look for new heavens and a new earth, viz. at the end of the world:

I anſwer; Although it ſhall then receive a further accompliſhment in the latter, yet inchoatively and ſufficiently (as to the thing in queſtion) it was fulfilled long ago, even before the name [Jew] was laid aſide, and the name [Chriſtian] take up;Iſai. 65.15. So ch. 62. 2.Isa 65:15 for let the context be minded, verſ. 15. the Prophet foretels the rejection of the Jews, and the change of their name for the Chriſtian name; Ye ſhall leave your name for a curſe to my people, Ac ſi Dominus diceret, non amplius nomen Judaerum celebrabitur, amittetis regnum & Sacrdotium, & celebrabitur nomen Chriſtianorum. Luther.for the Lord God will ſlay thee, and call his ſervants by another name; and then v. 17. he intimates the coming in of this new name as a conſequent of the new Creation; For behold I make new heavens, &c. So that theſe new heavens muſt be created before the Diſciples were called Chriſtians, Acts 11.26. and ſo far accompliſhed then as to out-ſhine the firſt Creation, the ſupereminency whereof was the foundation on which theold ſeventh day ſtood, I may therefore ſafely conclude, The old Sabbath cannot poſſibly ſtand with the new Creation, unleſs ſome new device can be found out to make an old houſe ſtand without a foundation.

But yet further; that the work of the new Creation muſt neceſſarily draw after it a new Sabbath, will more evidently appear if we look to the next Chapter,Iſai. 66. openedIsa 66 where this Evangelical prophet ſeems rather to write an hiſtory then a prophecy of the new world under the Meſſiah; deſcribing it

1. By its new inhabitants, or Church-members, namely thennVerſe 12.18, 19, 20. Gentiles.

2. By its new Church-officers, under thoſe old titles ofooV. 21. Prieſts and Levites; I will alſo take of them (meaning the converted Gentiles) for Prieſts and for Levites, ſaith the Lord.

p. 873. By its new ſeaſons of ſolemn worſhip, under thoſe old terms of new Moons and Sabbaths; Verſ. 23 It ſhall come to paſs that from one new Moon to another, New Moons and Sabbaths by a figurative kind of phraſe (two words uſed to expreſs one and the ſame thing) are here put for the ordinary ſtated ſeaſons of ſolemn worſhip in general. foreign. 2 Kings 4.23. Ezek. 46.1.2 Kgs 4:23Ezek 46:1or from monethmonth to monethmonth (as in the Hebrew) and from Sabbath to Sabbath, all fleſh ſhall come and worſhip before me, ſaith the Lord; that is, all ſorts of men, without exception, exemption or excluſion of any. Now let us ſee what may be argued from this Scripture: that the Prophet here points at Goſpel-times is plain enough, yea, the whole ſucceſſion of Goſpel-times: for the things here propheſied of are ſuch as run parallel with the Church ſtate of the Gentiles, and the conſtituting of a publick Miniſtry choſen from among them. Again, that new things are here intended by theſe old names, is without diſpute; a Goſpel-miniſtry by Prieſts and Levites, (diſtinct from the Levitical prieſthood) and why not by Sabbaths and new Moons, ſelect ſeaſons of worſhip under the Goſpel, diſtinct from thoſe under the Law? For that it cannot be meant of the old Sabbath, and Old Teſtament-times of worſhip, may be thus demonſtrated: That interpretation which would render the Prophet Iſaiah a falſe Prophet cannot be true; But to interpret this prophecy (from monethmonth to monethmonth, and from Sabbath to Sabbath all fleſh ſhall come and worſhip before the Lord) of the Jews Saturday-Sabbath, would render the Prophet Iſaiah a falſe Prophet, ſince the experience of theſe ſixteen hundred years can teſtifie, that no fleſh at all, (or none to ſpeak of) have owned that day as a day of ſolemn worſhip, but expound it of the Chriſtian Sabbath, and ſo it holds true to a tittle; for the firſt day of the week has been owned and obſerved by all Churches, in all ages, ever ſince the Sun of righteouſneſs aroſe on that day: and thus what the Lord foretold by his Prophet he has fulfilled by his Providence, and this ſpirit of Prophecy proves the teſtimony of Jeſus. And ſo (I ſuppoſe) we have found even Old Teſtament-proof of a New Teſtament-Sabbath; p. 88or (which comes all to one) the ordinary ſtated ſeaſon of ſolemn worſhip under the Goſpel diſtinct from that under the Law; and all this in cloſe connexion with the new Creation: for verſe 22. it is ſaid, As the new heavens and new earth which I will make ſhall remain before me, ſo ſhall your name and your ſeed remain; and then preſently it followes, from monethmonth to monethmonth, and Sabbath to Sabbath, all fleſh ſhall come and worſhip before me, ſaith the Lord. Thus the Major or firſt Propoſition is made good, that the new Creation muſt have a new Sabbath.

2. Now for the ſecond, That Chriſt by his reſurrection brought in the new Creation, we may appeal to that of the Apoſtle, Hebr. 9.26. where our Saviours death and ſuffering is ſtated upon the end of the world; and if the old world ended with his death, the new muſt needs come in with his reſurrection from the dead, whereby he brought in a new generation, (the out-caſts of the Gentiles) and ſo a new creation of the ſame kind mentioned inaaIſal. 41.19, 20 Epheſ. 2.10, 11Eph 2:10Eph 2:11 Iſaiah; That the in-come of the Gentiles was to take its riſe from our Lords reſurrection, is not obſcurely ſignified by himſelfe, in thatbbMat. 12.39.40Matt 12:39Matt 12:40 ſign which he gave the Jewes, the ſign of the Prophet Jonas (who was the Prophet of the Gentiles;Fatentur ipſi Judaei regnum Meſſiae inchoandum à reſurrectionemortuorum & renovatione mundi. Lightf. Hor. Hebr.) hereby he did not only point at his own reſurrection (as one obſerves) but alſo ſecretly gall the Jewes with an intimation of the calling of the Gentiles, (upon his reſurrection) as the Ninivites were called upon Jonahs reſurrection from the grave of the Whalesbelly. And thus ſome expound that place, Thy ccIſal. 26.19.dead men ſhall live, together with my dead body ſhall they ariſe, as reſerring not only to the corporal reſurrection ofddMat. 27.53.Matt 27:53 thoſe that came out of their graves at Chriſts reſurrection, but alſo to the calling and quickning of the poor dead Gentiles, who are ſaid to beeeEpheſ. 2.5, 6.Eph 2:5Eph 2:6 quickened together with Chriſt, and raiſed up together with him. Again, that the new creation (both as to perſons and things) followes upon Chriſts reſurrection, may be gathered from thatff2 Cor. 5.17. foreign2 Cor 5:17 known Text of Scripture; If any man be in Chriſt, he is a new Creation p. 89(as in the Greek) old things are paſſed away, behold all things are become new; The Apoſtle ſeemes to argue from things to perſons;**A new name. Acts 11 26. A new Jeruſalem Rev. 3.12.2 new ſong, Iſal. 42.10 a new Teſtament, Heb. 8.13 all things new, Rev. 21.5 See Dr. Gouge Progreſs of providence p. 9.Acts 11:26Rev 3:12Rev 3:2Heb 8:13Rev 21:5 All things in Chriſt are become new, a new Jeruſalem, (a new Church) a new Covenant, new Ordinances, new Heavens and a new earth; therefore all his followers muſt be new creatures; and this he infers from verſe 15 inaſmuch as Chriſt dyed for us and roſe again: and we may place the accent upon his riſing again, as in another caſe the Apoſtle does,ggRom. 8.34.Rom 8:34 It is Chriſt that dyed, yea rather that is riſen again. There is a [rather] put upon the reſurrection of Chriſt, in compariſon of his death and paſſion, ſo there, in point of juſtification; and ſo it may be here in reſpect of this new creation. As to perſons it is plain, for how is any man a new creature but by being in Chriſt? And how are we in Chriſt but byhhGal. 2.20.Gal 2:20 faith? And what is the object of this faith? Let the ſame Apoſtle reſolve us;llRom. 10.9. ch. 4 24. See DeTwiſs p. 97. S. 5.Rom 10:9 If thou confeſs with thy mouth the Lord Joſus, and ſhalt believe in thy heart that God raiſed him from the dead. And ſo the Argument will hold good back again from perſons to things, ſtill the reſurrection of Chriſt carries the maine ſtroke in the work of the new creation, which inevitably antiquates the old, and introduces a new Sabbath.

Againſt this tis faintly objected,T. T. Obj. p. 134. True, all old ſins are paſſed away, and all old Ordinances, curſes and Covenants; but the old Sabbath ſtill remains.

He has fairely granted what he would have denyed, Anſw. and wounded his cauſe in ſeeking to heal it: For, if all old ordinances be done away (as he yeelds from 2 Cor. 5.17.) let him ſhew where the old Sabbath is exempted, that being alſo an old ordinance by his own confeſſion.

For a concluſion of this argument, I ſhall refer the learned Reader to that little (but pithy) Tractate of Athanaſius, concerning the Sabbath and circumciſion; where he may find the ſame thing argued in the ſame form as here; for alledging the Scriptures ſpeaking of a double world, or a twofold Creation, the firſt ending at our Saviours paſſion p. 90(when the Sun without any eclipſe went out of it ſelf,) the ſecond beginning with his reſurrection, he reaſons thus about it; As the old Sabbath was appointed to be kept in memory of the firſt Creation,foreign ſo do we celebrate the Lords day as a monument of the ſecond reparation;bbforeign concerning which Paul ſpeaks, If any man be in Chriſt he is a new Creation; indeed cas long as the firſt Creation was in force (ſayes he) the Sabbath was obſerved,ccforeign but a new generation ſucceeding (according to that of the pſalmiſt, this ſhall be written for the generation to come) it was now no longer neceſſary that this new people ſhould obſerve the end of the firſt Creation, but rather the beginning of the ſecond, he means the Lords day: and what opinion he had of the Divine Authority of this day, appears by that which followes;ddforeign For this cauſe Chriſt having repaired the Creation made in ſix dayes, inſtituted or ſet apart that day to this reparation (that is, to the memory and ſolemnity of it) concerning which the Holy-Ghoſt foreſpake in the Pſalm, This is the day which the Lord hath made. Thus good old Athanaſius; whoſe word (I ſuppoſe) will be of ſome weight with ſuch as have but read his Creed.

And thus the firſt Argument concludes, having both the ſeal of Scripture-Authority, and the ſtamp of venerable antiquity upon it, to warrant it for ſound and good. We proceed now to a ſecond:

From the new Covenant it may be formed thus; Argum 2 The old Covenant in the ſpecial (at leaſt) in all the ſymbolical and ſhadowy branches of it, was changed by Chriſt when the new Covenant was fully exhibited: But the old Sabbath (in reſpect of the day) was a ſpecial, yea a ſymbolical and p. 91ſhadowy branch of the old Covenant: Therefore it was unqueſtionably altered and changed by Chriſt, when the new Covenant was fully exhibited, viz. at his reſurrection from the dead.

This Argument (how new ſoever it may ſeem at firſt) upon trial will be found true (I doubt not) in every material term and tittle of it; for that our bleſſed Lord Jeſus has changed the old Covenant (I mean the Covenant of grace, as to theaaRom. 7.6. … Cor. 3.6.Rom 7:6 oldneſs of the letter and manner of diſpenſing it) and that by erecting and exhibiting a new and a better Covenant, is plainly avouched in the New Teſtament,bbHebr. 8.13.Heb 8:13 in that he ſaith a new Covenant, he hath antiquated, or made the firſt old, &c. And that the old Sabbath was a ſpecial branch, or ordinance appertaining to that antiquated Covenant, may be clearly gathered from the old Teſtament, not only as it grew at firſt out of the root of that old promiſe, Gen. 3.15. but in that afterwards it ſymbolized with that old Covenant by the acceſſion of accDeut. 5.15.Deut 5:15 type, and ſo viſibly participated of the nature of it, that it had the veryddExod. 31.16.Exod 31:16 name [Covenant] imparted to it, and that in aeeGen. 17.13. foreign So in both places.Gen 17:13 like notion with circumciſion; For thus ſayes the Lord, the children of Iſrael ſhall keep the Sabbath for a perpetual Covenant throughout their generations; perpetual as circumciſion was; throughout their generations, only in reſpect of the particular ſign and ſeaſon, throughout all generations, in reſpect of the general ſubſtance and thing, to wit, Sabbath and Sacrament: for ſo ſtill we have the Sacrament of circumciſion in Baptiſme, and the Sabbath of the old ſeventh day in the Lords day. But that which I chiefly take hold of in Exod. 31. the term [Covenant;] here the old Sabbath is called by the name of the old Covenant, therefore ſure it was neer akin to it, a ſpecial branch, yea, a ſhadowy branch of it, as we ſhall ſhortly ſee; and being ſo, how naturally will it follow, that the Covenant being changed in reſpect of the form, there muſt alſo of neceſſity be a change of the Sabbath in reſpect of the time or day, and that by the ſame Authority? p. 92that as the old Covenant had the old ſeventh day and old Sacrament-ſeals annexed to it,See Widley's Treatiſe of the Sabb. p. 34. ſo the new Covenant might have new ſeals and a new day; even as in contracts and Covenants renewed betwixt man and man, 'tis required, that as they be new drawn, ſo alſo new dated, and new ſealed.

To prevent miſtakes (by the way) let this be hinted, that I do not here intend any change of the Covenant in reſpect of the eſſence and ſubſtance of it; for I grant that when the Holy-Ghoſt ſpeaks of the new Covenant as diſtinct from the old, it is not to be underſtood in reſpect of the matter and ſubſtance, but circumſtance, and manner of expreſſure; as the ſame Commandment is ſaid to be bothee1 John 2.7, 8.1 John 2:71 John 2:8 old and new, and the ſame way to heaven bothffHebr. 10.20.Heb 10:20 new andggHebr. 13.8. Rev. 13.8.Heb 13:8Rev 13:8 old; or as the ſame moon for ſubſtance is ſaid to be new or old in reſpect of accidental changes: only this muſt be added, that the new Covenanthh2 Cor. 3.10.2 Cor 3:10 excels and out-ſhines the old in glory, as far as the Sun at midday out-ſhines the moon at midnight; and conſequently it darkens all the ordinances of the old Covenant, yea neceſſitates a change in them correſpondent to the change of the Covenant it ſelf; and accordingly ſuch a change of the Sabbath I do here aſſert, not in reſpect of the ſubſtance or duty [holy reſt] but the circumſtance of time, the day upon which that duty was formerly fixed and ſtated. And that ſuch a change of the Covenant there is, and ſuch a change of the Sabbath by one and the ſame Chriſt,iiHebr. 12.24.Heb 12:24 mediator of the Covenant, andkkMark 2.28.Mark 2:28 Lord of the Sabbath, and both theſe occaſioned by the exhibition of a new and a better Covenant upon his glorious reſurrection from the dead, we come now to demonſtrate. To this purpoſe we ſhall reflect upon the old Covenant in a threefold Covenant-expreſſue of it, and ſhew what a viſible change Chriſt has made in it, and how inſeparably the change of the Sabbath is interwoven with it.

1. In the mandatory part of it, I mean the Decalogue, or law of the ten Commandments; that this was allJep. 31.31.32 Deut. 5.2. ch 29.1. 1 Kings 8, 9.21 2 Chron. 6.11. Pſalm 105.11Deut 5:21 Kgs 8:91 Kgs 8:212 Chr 6:11Ps 105:11 p. 93piece of the old Covenant promulgated upon Mount Sinai I ſuppoſe none will queſtion: And that even this has undergone not only mitigation, but ſome kind of mutation, by our glorious Goſpel-law-giver none need to queſtion; only we muſt ſtate it warily and ſoberly, not affirming with the blundring Antinomians hand over head, that the law of Moſes is out-lawed and abrogated without any diſtinction. This were to coyn a lye to confirm the truth of God; for it is certain that thoſe livelymmActs 7.38.Acts 7:38 OraclesnnEx. 20.1.Exod 20:1 propounded by God himſelf upon Mount Sinai, and afterwards expounded by Moſes and the Prophets in the Old Teſtament, byooMat. 5.21. to the end.Matt 5:21 Chriſt and hisppRom. 7.12, 14 ch. 13.8, 9, 10. Epheſ. 6.1, 2, 3. James 2.8, 9, 10 12. 1 John 2.9, 10Rom 7:12Rom 7:14Eph 6:1Eph 6:2Eph 6:3Jas 2:8Jas 2:9Jas 2:101 John 2:91 John 2:10 Apoſtles in the New, are ſtill in force under the Goſpel, not onelyonly as declarative of the law of nature, but as poſitively preceptive alſo in the matter and ſubſtance of them, yea as perpetually directive as a rule of life and obedience, both in reſpect of duties to be performed, and ſins to be avoided. As to have the only true God and no other to be our God; to worſhip this only true God with his own preſcribed worſhip and no other; to uſe his holy name moſt reverently and religiouſly; to ſanctifie his holy Sabbath; to honour Father and Mother; to avoid Idolatry, Blaſphemy, Murder, Adultery, Theft, &c. Theſe are as much duties and ſins under the Goſpel as ever they were under the Law; and in this ſenſe the Moral law isqqRom. 3.31. 1 Cor. 9.21.Rom 3:311 Cor 9:21 eſtabliſhed by Chriſt, andrrMat 5.17, 18. Chriſtus finiseſt legis Rom. 10.4. ſed finis perſiciens, non interſiciens. Auguſt in John tract. 55. Tom. 9.Matt 5:17Matt 5:18Rom 10:4 ratified even to a tittle. You will ask me then wherein les the change? I anſwer, not in the ſubſtance, but in ſome circumſtantials peculiar to thoſe times, and appropriate to that people (the Church of the Jewes) (for as I hinted before, almoſt all Scripture had ſome circumſtantial peculiarity and propriety to thoſe times and that people to whom it was immediately given, and ſo had the Decalogue.) 'Tis true, in the ſubſtance and morality of it it was equally calculated both for Jewes and Chriſtians, yet ſome particulars in it, in regard of circumſtance either direct or indirect, were proper to the Jewes onelyonly; as the preface to the firſt Commandment (I am the Lord which brought thee out of the p. 94land of Egypt) which in the letter of it concerns not us; for literally and properly we were never in Egypt, not in bondage there: ſo alſo the promiſe annexed to the fifth commandment, which in the particularity of it belonged to the Jewes only, pointing at the land of Canaan. The like may be ſaid for the poſitive part of the ſecond Commandment touching Gods worſhip (as then) by ceremonial obſervances; as alſo the poſitive part of the fourth Commandment, which occaſionally and indirectly preſcribed the celebration of the Jews ſeventh day, and that with this additional circumſtance (within thy gates;) all theſe were adjuncts of the old Covenant, and appropriate to the Jews. Now the new Covenant taking inſſIſai. 2.3. See Mr. Roberts on the Covenant; and Mr. Abbot againſt Broad.Isa 2:3 Gentiles as well as Jewes, muſt neceſſarily vary theſe circumſtantials in the moral law, by conſtruing them in a new Covenant-ſenſe, to accommodate it to theſe new confederates, as thus; by changing their temporal deliverance from Egypts thraldom, into out ſpiritual deliverance from the thraldom of ſin and Satan; the land of Canaan, into any other part of the earth where the heirs of the promiſe ſhall dwell; their legal worſhip, into our Goſpel-worſhip; their gates, into our juriſdictions; in a word, their ſeventh day into our ſeventh day, which (analogically at leaſt) is as much intended by [ſeventh day] in the fourth Commandment, as England by Canaan in the fifth Commandment.

If it be demanded, when, and by whom this change was introduced? I anſwer, by the bleſſed Mediator of the new Covenant, and that immediately upon his reſurrection from the dead; for then he was given both for attIſal. 42.6. light and a Covenant to the Gentiles;foreign. Mas. 28, 19, 20. Mark 16.15. Luke 24.47. John 20.23.Mark 16:15Luke 24:47John 20:23 then was the Churches Charter (formerly confined among the Jews) graciouſly extended to the Gentiles; then it was that our Lord was pleaſed to iſſue forth that high commiſſion (as one calls it) for the diſcipling of all the Gentiles by Baptiſme, and ſo bringing them into Covenant; requiring his Apoſtles to tender the whole Covenant to them both, in the p. 95promiſes and the precepts of it: and the fore as the Prophet Jonah ſhortly after his reſurrection went to Nineveh, ſo Jeſus Chriſt after his, to Galilee; where (according to fore-appointment) he gave his diſciples a ſolemn meeting, and laid a ſolemn charge upon them, to teach the Gentiles to obſerve whatſoever he had commanded them. Now if the precept of the Sabbath were included among the reſt of thoſe commands (as 'tis like it was) it muſt be in ſuch a ſenſe as would comport with their new Covenant-ſtate; which muſt needs exclude the old ſeventh day, ſince that was a branch of the old Covenant peculiar to the Jews, and urged upon them by ſuch a reaſon or inforcement as in the letter of it concerned not the Gentiles at all, viz. their deliverance out of Egypt, Deut. 5.15. Myſtically indeed it concerned us as well as them (as implying out Redemption by Chriſt) but in that ſenſe it quite carries away the Sabbath from their old ſeventh day, in as much as the accompliſhment of our Redemption fell upon the firſt day of the week, viz. by the glorious reſurrection of our Saviour; but for which, we had remained ſtill in the Egypt of ouruu1 Cor. 15.171 Cor 15:17 ſins, as the Apoſtle witneſſeth. And here I cannot but note, how emphatically the truth anſwers the type;wwDeut. 5.15. c. 6.21. & 9.26. Exod. 24.8. ch. 15.1, 21.Deut 5:15Exod 24:8 for look as Iſrael was redeemed from Egypt with a mighty hand, not as captives, but as conquerours, with the ruine and ſpoll of their enemies; ſo were the elect redeemed by Chriſt, not barely in a way of ranſome by the price of his blood, but in a way of reſcue and conqueſt by the hand of his power; as in the day of his triumphant reſurrection, concerning which the Prophet ſeems to ſpeak,xxIſai. 53.13.Isa 53:13 I will divide him a portion with the great, and he ſhall divide the ſpoile with the strong, becauſe he hath poured out his ſoul unto death. Thus in ſubſtance there is an admirable ſimilitude betwixt the type and the Antitype: yea, the very circumſtance of time is conſiderable; for upon ſearch into Scripture I believe it will be found, that their deliverance out of Egypt was on the firſt day of the week, in memorial whereof they kept the feaſt of unleavened p. 96breadyyExod. 15.3, 4 5. withExod 15:3Exod 15:4 becauſe they came forth with theirzzExod. 12.6.Exod 12:6 unleavened lumps, being thruſt out in haſt; that it was upon the firſt day of the week appears from the twelfth chap. where the Paſſeover is fixed upon theaaExod. 12.6.Exod 12:6 fourteenth day of the monethmonth, then it was firſt inſtituted and celebrated: now the fourteenth day of the monethmonth muſt needs be the ſecond Sabbath of the monethmonth, even of the monethmonth Abib, anſwering to our March, which was here made the beginning of moneths, or the firſt monethmonth in the year: From the Creation of the world till now they began their year with the monethmonth Tiſri or September;See Dr. Lightfoots gleanings on Exod. p. 20. but here, upon a work greater in figure (as repreſenting our Redemption by Chriſt about the ſame time of the year) the beginning of their year is changed to Abib, and the Paſſeover being killed the fourteenth day at even, the midnight following the firſt born of Egypt were ſlain. But yet ſtill Iſrael is in Egypt, only their longs girt,V. 11. and ſhoones on their feet ready to depart; and ſee how it followes: The Egyptians being dreadfully alarum'd by the death of the firſt-born, reſolve to be troubled no longer with ſuch fatal Gueſts, and therefore in a great hurry they pack them away, intreat and importune them to be gone; Pharaoh did not more force them to ſtay before, then now to depart. But Iſrael muſt not go empty-handed, they muſt be well paid for their hard ſervice; ſome time muſt be ſpent in borrowing the Egyptians Jewels: by that time they were furniſhed for their journey, we may ſuppoſe it was well towards the morning, and now all the Armies of the Lord march out of Egypt in thebbLevit. 26.4, 5.Lev 26:4Lev 26:5 ſight of all the Egyptians; this was on theccNumb. 33.3.Num 33:3 fifteenth day of the firſt monethmonth, the morrow after the Paſſeover; and the fourteenth dcay being the Sabbath, this muſt needs be the firſt day of the week, which was afterwards kept as a ſolemn Feſtival, and called theddLevit. 23.6, 7. Numb. 28.17. Deut. 16.3.Lev 23:6Lev 23:7Num 28:17Deut 16:3 feaſt of unleavened bread, in which they were to have a holy convocation, and to do no work. To this the Apoſtle plainly alludes,ee1 Cor. 5.7, 8.1 Cor 5:71 Cor 5:8 Chriſt our Paſſeover was ſacrificed for us, wherefore let us keep the feaſt: he points at the feaſt of unleavened p. 97bread: Paul was an excellent Critick, he underſtood theſe ſacred myſteries, he knew Chriſts Paſſion and humiliation was our Paſſeover, which laſted as long as he lay in the grave, being under the painsttActs 2.24.Acts 2:24 or ſorrowes of death, and the day of his reſurrection anſwering to the firſt day of unleavened bread (which originally was on the firſt day of the week;) here upon he concludes, let us keep the feaſt; I will not ſay here is a precept for the Chriſtian Sabbath, but drawing aſide the veile from Moſes face, this I may ſafely ſay, here is a proof of it, and a plain argument for it; for Iſraels Redemption from Egypt, and our Redemption from death and hell, being both on the firſt day of the week completed; and the former of theſe (in the type) being alledged as the reaſon of the fourth Commandment, with a total omiſſion of the Argument drawn from the creation, Deut. 5.15 and that in the repetition or ſecond promulgation of the Law, ſeems to ſpeak plainly what I alledg it for, that the accompliſhment of that type ſtates the Sabbath on the day of Chriſts reſurrection, which all the four Evangeliſts tell us as the firſt day of the week. But

2. Let us paſſe on to the promiſſory part of the Covenant, and ſee if ſome change be not made there alſo, and whether the change of the Sabbath be not neceſſitated by it. I ſhall only inſtancei n that fundamental and complexive promiſe of Chriſt, who was indeed the ſum and ſubſtance of all the reſt, for ff2 Cor. 1.20.2 Cor 1:20in him they are all; Yea, and in him, Amen. And therefore we muſt withggBpheſ. 2.12. Una fuit promiſſio, ſed ſaepius ſancita Beza. in Loc. promiſe in the ſingular number, when mention is made of Covenants in the plural; to intimate, that all the periods and promiſes of the old Covenant did concenter and meet together in that grand promiſe of the Meſſiah. He was both thehhGen. 3.15.Gen 3:15 ſeed of the Woman, theiiGen. 22.18.Gen 22:18 ſeed of Abraham, the ſeedkkPſalm 122.10, 11, 12.Ps 122:10Ps 122:11Ps 122:12 of David, the ſeed of Mary, or ſon of thellIſai. 7.14.Isa 7:14 Virgin; and to ſay the truth, all theſe after-promiſes were but as ſo many Commentaries upon that firſt promiſe, The ſeed of the woman ſhall bruiſe the Serpents head. Now as long as Chriſt was p. 98tendred in that old promiſe, the old Covenant was ſtill in force,The old Covenant was a Covenant of promiſe, the new Covenant is Covenant performance. and together with it the old Sabbath in ue. But the promiſe being once performed, Chriſt fully exhibited, and a new Covenant eſtabliſhed, the old (as to the expreſſure of it) was inſtantly changed, Hebr. 8.13. and together with it the old Sabbath, which had neither birth before, nor being after it (unleſs for a ſeaſon, in condeſcention to the infirmity of the Jewes, whoſe weak eyes could not indure the bright Sun ſhine of the Goſpel all at once:) Now if it be demanded when and where we ſhall ſtate the accompliſhment of that old Covenant, and the eſtabliſhment of the new: I anſwer, both upon te reſurrection of Jeſus Chriſt, the firſt day of the week. For,

Firſt, Then and thereby was the grand Covenant-promiſe performed: As the Apoſtle aſſures us in that forementioned Text;mmAct. 13.32, 33Acts 13:32Acts 13:33 We declare unto you glad tidings, how that the promiſe which was made to our fathers, God hath fulfilled the ſame to us their children, in that he hath raiſed up Jeſus again; as it is alſo written in the ſecond Pſalmm, Thou art my Son, this day have I begotten thee. Chriſt in his reſurrection was as it were begottennnRev. 1.5.Rev 1:5 from the dead, and brought forth of the womb of the earth. And here the very particular day of his reſurrection is ſpecified, as the day on which the promiſe was eminently fulfilled; what promiſe? Why, the term is comprehenſive, and ſo includes (at leaſt) that originall promiſe of Chriſts bruiling the Serpents head; which being an act of his Kingly Office, not of his Prieſthood, was moſt formally executed in his Reſurrection; whereby he triumphed in his own perſon over ſin, death and the Divel, upon the account whereof the Apoſtle criesoo1 Cor. 15.54, 55. Rom. 8.34, 37.1 Cor 15:541 Cor 15:55Rom 8:34Rom 8:37 Victory. Some indeed to attribute Chriſts victory and conqueſt to his death upon the Croſſe, becauſe 'tis ſaid, Coloſ. 2.15. Having ſpoiled principalities and powers, he made a ſhew of them openly, triumphing ever them in it. Which [it] ſay they, refers to the Croſſe, verſe 14. but the Text ſeemes to be miſtranſlated: p. 99For according to the**Not foreign. In ſemertpſo, ſo the Siryack, ſo Yertul. de Trin. Origen ep. ad Rom. co. 5. Auguſt. ep 59. Hier. in Co. Theodor. ibid Promeruit in cruce, ſed poſtca peregit. Zanch. in loc. Greek it ſhould rather be rendred He ſpoiled Principalities and powers, and made a ſhew of them, openly triumphing over them in himſelf. So the Ancients univerſally read it; and ſo our worthy tranſlators in the Margin; referring it to Chriſt himſelf not to the Croſſe; for although he merited his victory by his paſſion on the Croſſe, yet he did not execute it till his reſurrection from the dead, when God brought him forth from the priſon of the grave, andppActs 10.39, 40.Acts 10:39Acts 10:40 ſhewed him openly, though not to all: he died a ſufferer, but roſe a conqueror, not only clothed with honour and immortality, but armed withqqMar. 28.18. Philip. 2.9.Phil 2:9 power and principality, he wasrr2 Cor. 13.4.2 Cor 13:4 crucified through weakneſs, but he liveth by the power of God; Having the keyes of death and hell reſigned up to him as trophies of his Triumphant reſurrection: ſo himſelf ſpeaks,ffRev. 1.13.Rev 1:13 I am he that liveth and was dead, and am alive forevermore, and have the keyes of death and hell: And again,ttEpheſ. 4.8, 9.Eph 4:8Eph 4:9 When he aſcended up on high, be led captivity captive. Note that; he aſcended, what is it but that he alſo deſcended firſt into the lower parts of the earth? Chriſt then did not ſo much lead captivity captive when he deſcended into the lower parts of the earth, as when he aſcended thence, when he divided the ſpoile with the mighty, as the Prophet; or when he ſpoiled principalities and powers, as the Apoſtle ſpeaks; at what time he was proclaimeduuRom. 14 9.Rom 14:9 Lord of quick and dead; Namely at his reſurrection from the dead. I write not this to derogate in the leaſt from the meritorious death of our deare Redeemer: I can through the grace of God read infinite w love, andxxJohn 3.15.John 3:15 eternal life in his death but the hope and aſſurance of both is built upon his reſurrection: and therefore when the Apoſtle would ſet the door ofyy1 Pet. 1.3, 4.1 Pet 1:31 Pet 1:4 hope wide open to us, he ſhewes us an empty ſepulchre, and tells us with the Angel, he is zz1 Cor. 15.17, 18, 19.1 Cor 15:171 Cor 15:181 Cor 15:19riſen; otherwiſe our faith and hope were vain. The promiſe is the ground and anchr-hold of our hope, and that as performed by our Lords reſurrection, whereby he bruiſed the Serpents head, i.e. brake his power.Acts 26.6, 7, 8, 9.Acts 26:6Acts 26:7Acts 26:8Acts 26:9 Now I ſay that promiſe p. 100Gen. 3.15. was the ground of flating the Sabbath upon the old ſeventh day, God bleſſed the day for Chriſts ſake; and (I doubt not) this was the uſe which old Teſtament-believers ever made of that old Sabbath, to look to Chriſt in it, and ſeek communion with God through Chriſt, and expect the Spiritual bleſſings lodged in the inſtitution by Chriſt the promiſed and bleſſed ſeed. And as long as Chriſt was onelyonly promiſed, the Sabbath ran along with him in the promiſe upon that day for many ages; but now the promiſe being performed,See Mr. G. Walkerp. 35, 36 and Chriſt exhibited a perfect and compleat Redeemer, and that upon the day of his reſurrection (which was the greateſt day of his appearing in the nature of man upon earth) how can it otherwiſe be but the Sabbath ſhould alſo advance forward together with the Lord of the Sabbath,See alſo more of this Poſit. 1. Branch 3. from the laſt to the firſt day of the week? Eſpecially conſidering that,

Secondly, Then alſo the new Covenant was erected and eſtabliſhed, even the Covenant pointed at by the Prophet, I will make an everlaſting Covenant with you, Iſal. 55 3.I will give you the ſure mercies of David; which the Apoſtle applyes exproſly to Chriſtsreſurrection, and bottoms in there. As concerning that he raiſed him from the dead, Acts 13.34.Acts 13:34now no more to return to corruption, he ſaid on this wife, I will give you the ſure mercies of David, which if we take in the verſe before, nominating the very day, Thou art my Son this day have I begotten thee, will amount to this argument; That the new Covenant, in the laſt and beſt exhibition of it, was ultimately eſtabliſhed by Chriſts reſurrection on the firſt day of the week: whence the inference is eaſie, That therefore then and thereby the old Covenant, in the promiſſory part of it, was altered and changed (Chriſt freely promiſed into Chriſt fully manifeſted,) and if ſo, who ſhall rob us of this concluſion. That the Sabbath was actually changed from the laſt to the firſt day of the week, upon the account of our bleſſed Lords reſurrection? Miſtake me not, the Argument concludes not the diſſolution, but the tranſlation of the Sabbath from one day to another; tranſlated from the p. 101laſt day of the week it muſt needs be, becauſe the promiſe which ſetled it at firſt upon that day is performed; and ſtated upon the firſt day of the week it is, becauſe the performance of the promiſe fell upon that day, not by chance, but by ſpecial Providence, to fulfil that prophecy.Pſalm 118.24Ps 118:24 This is the day which the Lord hath made.

3. And chiefly, this truth will be yet more obvious to every eye that ſhall view the change of the Covenant in the ſhadowy part of it,Heb. 8.5. ch. 10.1.Heb 8:5 I mean thoſe ordinances and inſtitutions appertaining to the old Covenant, which were ſhadowes of things to come; that theſe are antiquated and extinguiſhed by Chriſt, and that upon the account of a new Covenant eſtabliſhed, is unqueſtionably clear from that forecited Scripture, Heb. 8.13.foreign James 4.14.Jas 4:14 In that he ſaith a new Covenant, he hath made the first old: Now that which decayeth and waxeth old, is ready to vaniſh away: Where among other things the Holy-Ghoſt ſeems to imſinuate the ſhadowy nature of the old Covenant, ſetting forth the deficiency of it by a metaphoricall expreſſion of vaniſhing, or diſappearing, viz. as the ſhadow diſappears when the ſubſtance or body comes in place; ſo that if the old Sabbath were of a ſhadowy uature, 'tis clearly gone. But here lies the knot of the queſtion, which (yet) in the judgment of the moſt and beſt interpreters is dexterouſly decided in that vulgar Text, Coloſs. 2.16. Let no man therefore judg you in meat, or in drink, or in reſpect of an holy day, or new Moon, or Sabbath dayes, which are a ſhadow of things to come; but the body is of Chriſt. In the expoſition of which Scripture I conceive there have been two great extremes; for ſome in oppoſing Judaiſm from hence, have opened a gap to Libertiniſm, by condemning all difference of dayes under the Goſpel: others in going about to ſtop that gap have made a Bridge to bring in Judaiſm again. I ſhall equally ſhun both extremes, hoping to find truth in the middle: And therefore,

Firſt, I ſhall premiſe this as a ſure foundation, That the Sabbath indefinitely conſidered, as abſtracted from the p. 102preciſe ſeventh day,Iſai. 56.6, 7, 8. Is a plain prophecy of a Sabbath under the Goſpel. So is Mat. 14.20. See both opened and vindicated by Mr. By field, p. 220, &c.Isa 56:6Isa 56:7Isa 56:8Matt 14:20 was never a ſhadowy ceremony, but was and is a moral and perpetual duty incumbent upon all the people of God to the end of the world; for not only Scripture, but even Nature it ſelf teacheth us that as there is a ſupreme God, ſo this God muſt be worſhipped with ſolemn worſhip, and that therefore there muſt be ſome ſolemn time ſet apart for his worſhip, and this time not leſs then a whole day together, yea a day of frequent return, and this day a day of reſt from worldly labour; (for worſhipping-time and working time are utterly inconſiſtent.) All this may be fairly deduced from the dictates of Nature: Indeed as to the punctual proportion of time, whether it ſhould be one day of ſix, or one of ſeven, Nature (which doth not ſo well diſcern of numbers) cannot ſo poſitively determine: and therefore in this caſe where the inſtinct of nature fails us,Praxis ſan…lorum interpres praeceptorum, had wont to paſſe for a principle and maxime in Divinity. the inſtruction of Diſcipline (as one calls it) relieves us. By which I underſtand both the preſcript of Gods law, and the practiſe of his Church (eſpecially Apoſtolical practiſe) which is the beſt and cleareſt commentary upon the Divine precept: Now both theſe determine the proportion of one day in ſeven for the ordinary ſeaſon of ſolemn worſhip; and the laſt limits it to the firſt of ſeven, as ſhall be ſeen hereafter. That the law of God, even the fourth Commandment (which was the tenth part of Jehovahs will publiſhed at Mount Sinai) is directly for one day of ſeven, not the laſt of ſeven, or the ſeventh from Creation, I have proved before; and that in this point it is moral and perpetual (although not moral-natural) may be briefly hinted here. I ſhall offer but one Argument for it,Rom. 7.12. Morale eſt mandatum quatenus praecipit ut è ſeptem diebus unum conſecremus cultui divino; & proinde quatenustale mandatum eſt nunquam fuit abrogatum, nec abrogari pateſt. Z…ch. in praecept. 4. p. 595. Ut aelique dies in ſeptimana fit deo dedicata, praetum eſt ſtabile & aeternum. Jac. de Valen. adv. Judaeos. q. 2. Nobis cum veteri populo quoad hanc partem communis eſt neceſſius Cal…. in praec. 4. Item Luther. Quoad obſervationem unius dieiiu ſingulis hebdomadis, Sabbatum noneſt legis Ceremonialis, ſed moralis, qua immota ao perpetua eſt. Ravanel. Bibl.Rom 7:12 grounded upon that Scripture-aphoriſm, That Commandments is holy, juſt and p. 103good; theſe are the uudeniable Characters of a moral and immutable law. Now if the proportion of one day in ſeven for holy reſt be holy, juſt, and good, it muſt needs be moral and perpetual, and ſo muſt the precept it ſelf that preſcribes it. But this proportion is holy, juſt, and good. Grant it to be juſt, and you cannot deny it to be holy; grant it good, and you cannot deny it to be juſt. Now let me reaſon the caſe with any religious ſoul, yea, with any rational man; Is it not a point of moral equity to pay tribute out of all our times to the Lord of time, who holds our ſouls in life, and in whoſe hands both our times and our breath are? do we owe him a piece of every day, and ſhall we grudg him a day of every week? when he has given us ſix, can we in equity deny him one? Not that I take upon me to demonſtrate the equity of this number by the light of Nature, or to the light of Nature; for as I ſaid before, Nature is blind in theſe things; but I preſuppoſe Nature and Reaſon informed by divine diſcovery, and acquainted with the written word. Surely ſuch as have read and pondered Gods liberal grant of ſix dayes to man, cannot but yield his demand to be very reaſonable, requiring but one in ſeven for himſelf. Thus in reſpect of God. Again, in reſpect of Man; Is it not juſt and meet, that ſince Mans life upon earth is a pilgrimage, and he has no abiding City here, but looks for one above, therefore he ſhould not ſpend all his time, and thoughts and ſtudies about the trifles of the world, but (as ſome time every day) ſo alſo ſome one day every week, retire from the world, and draw neer to God, to ſeek communion with him, with whom he looks to live for ever? Again, in reſpect of ſervants and cattel; is there not grand equity and reaſon that one day in a week they ſhould injoy ſome relaxation from their painſul ſervitude and bondage? that thy poor drudging ſervant eſpecially (who bears God image as well as thy ſelf) ſhould have a breathing-time, a day of weekly reſt for his wearied body, and one holy day in a week for his pretious ſoul? Can we in equity afford them leſs? when p. 104we have had ſix dayes ſervice from them, can we find in our wretched hearts to grudge the Lord one? True, you will ſay there is much equity in this, that ſome time in general ſhould be ſet apart for holy reſt; but what neceſſity of ſuch an exact proportion? why one day of ſeven more then one of ten, or two of ſeven? I anſwer as before; A natural neceſſity we do not pretend; but a Scriptural neceſſity there is why we ſhould be tyed to this proportion, and not to any other: and herein lies the moral and religious equity of it, as thus; The written word informs me that there are but four main diviſions of time, and theſe of Gods own making, viz. dayes, weeks, moneths, years, and I am convinced that Man cannot make perfecter diſtributions of time then God himſelf hath made: ſince therefore there muſt be a time or ſeaſon of ſolemn worſhip, it muſt of neceſſity be taken out of one of theſe; it muſt be either a day out of a week, or a day or week out of a monethmonth, or a monethmonth out of a year; leſs then a day out of a week I cannot yield, ſince I cannot ſo much as pretend that leſt is ſufficient for God and my ſoul, when more may conveniently be had. Again, a week out of a monethmonth, or a monethmonth out of a year, I cannot ſubſcribe unto as either convenient or equal,See Iren. philal. u… plur. ſince experience tells me that the neceſſities both of civil and ſoul-affaires require a mutual interchange of ſpeedier diſpatches, and quicker returns: therefore I muſt conclude, Gods proportion is moſt juſt and equal when all is done, viz. one day of ſeven, and but one of ſeven ordinarily; two dayes in a week, or out day in two weeks, I find no rule for in the written word. Gods firſt diviſion of time was into dayes, and his firſt multiplication of dayes into weeks; and ever ſince his ſelect portion has been one day in the circle of every week. This was the conſtant tribute paid him under the Old Teſtament on the laſt day, and under the New Teſtament on the firſt day of the week: this therefore is moral and perpetual, being of Gods own aſſignation, of the Churches conſtant obſervation, and in it ſelf the moſt exact proportion; p. 105conſequently the Commandment in this reſpect muſt needs be moral: the rather, becauſe in all this there can beno ceremony; the number of ſeven is generally taken for a number of perfection, but who ere fancied it to be of a ceremonlous ſignification? What type or ceremony can there be imagined in ſeven more then in ſix? to make types of meer figures is ſuch a kind of Cabaliſm, as I ſuppoſe never came into any ſober mind. But here I muſt reſolve a ſcruple or two:

The Jews ſeventh day was ceremonious, Scrup. 1. See Dr. Willes on Exod. …o & Dr. Twiſs. p. 74.as the learned generally aſſert; and if ſo, why not one day in ſeven alſo? If the particular day were ſhadowy, why not the proportion alſo?

It followes not at all, unleſs you will ſay,Reſol. that thoſe particular Sacraments under the law [Circumciſion and the Paſſeover] being ceremonial; make the like number of Sacraments under the Goſpel, viz. [Baptiſm and the Lords Supper] ceremonial too; the reaſon is alike in both, for the Ceremony ſtood not in the proportion or number, but in the particularity, or nature of that day and thoſe duties.

But you have formerly granted, Scrup. 2.that the fourth Commandment did point at that particular ſeventh day under the term [ſeventh day] therefore the fourth Commandment was in that reſpect ceremonial.

I have indeed granted,Reſ. that the Commandment did indirectly and occaſionally point at that preciſe ſeventh day, but not particularly, only within the general ſcope of it, or as a general rule equally communicable to that day (as being elſwhere appointed of God) while it ſtood; and to our day now it is ſubſtituted in the room of that by the ſame Divine appointment. And if this were heedfully obſerved, the ſcruple were ſoon anſwered. But here lies the miſtake, men would fain ſcrue in the ſeventh day from that preſixed period of creation into the heart of the Commandment, and make that ſeventh day and a ſeventh day of equal dimenſions, which can never be, unleſs they p. 106will render the Commandment ceremonial; whereas to affirm, as I do, that the Commandment indirectly pointed at that day (as being then under Divine Sanction) does no more place a ceremony in the fourth Commandment, then it does in the fifth, to ſay, that by Father and Mother were meant not only natural, but civil and Eccleſiaſtical parents, and occaſionally ſuch as were Typical; as not only the Prieſts and Levites, but Moſes and Aaron alſo who were to be honoured by vertue of the fifth Commandment and that as Fathers in a figutative ſenſe: From which inſtance thus much is manifeſt, that a moral precept may occaſionally point at ſomething ceremonial and yet retaine its own morality. So that neither a Sabbath, nor a weekly Sabbath were ever ſhadowes of things to come. But

Secondly, That Sabbath and particular ſeventh day which the Jewes obſerved was certainly of a ſhadowy nature,Dr. Tailour obſerves in his Chriſt revealed p. 4. 1. That as the body is the cauſe of the ſhadow, ſo was Chriſt of the ceremonies. 2. As the ſhadow repreſents the ſhape, motions and actions of the body, ſo did the legall ſhadows reſemble Chriſt in his actions and paſſions, and I add, why may not both theſe be affirmed of the old Sabbath. For 1. It was occaſioned at firſt by Chriſt, as the ſhadow is by the body. B. Chriſt I ſay in the promiſe. 2. It ſhadowed out ſomething of Chriſt and the ancients generally underſtood it as a ſhadow of his reſt that day in the grave. being inſtituted at firſt with reference to Chriſt, as all other ſhadowes were, and having an acceſſory type afterwards affixed to it: And of this we may ſafely expound that forementioned Text, Coloſ. 2.16. Let no man judge you in meat or in drink, or in reſpect of an holy day, or now moon, or Sabbaths, which were ſhadown of things to come but the body is of Chriſt. The only queſtion is, whether their weekly Sabbath were here intended? Some are jealous leſt in preſſing it ſo farr, it ſhould prove prejudicial to our weekly Chriſtian Sabbath; but this is meet cauſleſs jealouſly. For let us but ponder the ſcope of the place, and it will appear, that the Apoſtles deſign is not to level Chriſtian dayes and duties, but ſuch as the Jewes obſerved, and would have intruded together with circumciſion and other legal rites into the Church of Chriſt. This is evident, [for he writes both p. 107againſt diſtinctions of meats and dayes:] Now under that clauſe of [meats and drink] ſhall we ſay he condemns all diſtinctions of meats and drinks in matters of religion? What of bread and Wine in the Lords Supper too? or in diſputing againſt the Jewes Sacraments, eſpecially circumcumciſion, does Paul ſtrike at all Sacraments, what baptiſm and all? no, 'tis aparent that in all thoſe three Texts uſually alledged Rom. 10.5, 6 Gal. 4.10. Coloſ. 2.16. He cryes down the Ordinances of the Law, or old Teſtament not the inſtitutions of the Goſpel. Look what the Jewiſh falſ-teachers cryed up, St. Paul cryes down i. e. their Sabbaths and their Sacraments. 'Tis not likely that they ever pleaded for the Chriſtian Sabbath, (the firſt day of the week) and therefore tis moſt improbable that the Apoſtle in oppoſing them ſhould implead that. In a word,Dies Dominicus non eſt umbrae rerum futurarum ſed rei praeterita, viz. glorioſae Chriſti reſurrectionis grata Recordatio. Brochmand. Syſt. Theol. the Sabbaths here ſpecified were a ſhadow of things to come, whereas the Lords day (as one well obſerves) is only a memorial of ſomething paſt, to wit, the glorious reſurrection of Jeſus Chriſt. So that to argue from hence againſt all difference of dayes under the Goſpel (as the old Anabaptiſts and Familiſts do) is evidently to ſtretch the Text beyond the ſtapſe; But to urge it againſt all the Jewes Holy-dayes, (their weekly Sabbath and all) is not at all to force it. For

Firſt, The Apoſtle ſeemes to ſpeak diſtinctly, and diſtributively, enumerating the ſeveral ſorts of dayes in obſervation among the Jewes, Holy-day, New moons, Sabbaths, and the gradation from yeerly holy-dayes, to monthly new Moons, and from them to weekly Sabbaths is viſible enough to ſuch as are not blinded with prejudice. See Mr. Shepheard, Theſ. 20. part 2.

Secondly, The plural term [Sabbaths] is uſually put for the ſingular, the Sabbath or ſeventh day now under diſpute. Yea I cannot find any one Text in all the new Teſtament, where it is applied in the ſame number to any other day or Sabbath, but the old ſeventh-day-Sabbath.**Math. 12.1.5.10.12. Mark 1.21. ch. 2 24. ch. 3. v. 2. Lu. 4.31. ch. 13 v. 10. Acts 13, 14. in all theſe Texts tis foreign or foreign.Matt 12:1Matt 12:5Matt 12:10Matt 12:12Mark 1:21Acts 13:14 Seven or eight times the ſame word (as it is here ſet down in the p. 108plural number) is uſed for that old weekly Sabbath; and not ſo much as once for any yearly Sabbath, therefore inall reaſon that preciſe weekly Sabbath muſt be here (I willnot ſay in cluded only) but principally intended.

Thirdly,**2 Kin. 4.23.2 Kgs 4:23 even in the old Teſtament, where ever New Moons and Sabbaths go coupled together (unleſs the phraſe be figurative,1 Chro. 23.31. 2 Cron. 1.4. ch. 8.13. & ch. 31 v. 3. Nehem. 10.33. Ezek. 45.17. Hoſ. 2.11. Amos 8.5. foreign.1 Chr 23:311 Chr 23:2Neh 10:33Ezek 45:17Hos 2:11Amos 8:5 as in Iſai. 66.23.) the Jews weekly Sabbath is denoted by it, as appears by thoſe ſeveral Scriptures cited in the margin, in moſt of which their annual Sabbaths are excepted, and diſtinguiſhed by another name ſcil. [Feaſts,] to which anſwers the words holy-day in this place, Coloſ. 2.16. For indeed the word in the original fignifies a feaſt, or feſtival day. Thus let Scripture expound Scripture, and truth will be truth, in ſpight of errour: take the whole ſentence together, holy-day, new Moon, Sabhaths, and (if it be an Old Teſtament-phraſe) it alwayes implies the old ſeventh day-Sabbath; or take the words [Sabbaths] ſingly by it ſelf, and (if it be a New Teſtament-term) as 'tis like it is) it ever (I think I may truely ſay ever) ſignifies the ſame ſeventh day, unleſs when it is put for the week, which here it cannot be. The concluſion then is undeniable, that the Jews ſeventh day Sabbath was a ſhadowy Sabbath, and therefore it cannot be our Chriſtian Sabbath, for what have we to do with ſhadowes under the Sun-ſhine of the Goſpel? under the clear and bright diſcoveries of Chriſt,2 Cor. 3.18.2 Cor 3:18 when we may with open face, as in a glaſs, behold the glory of the Lord. Oh, that the ſpirit of truth would take away that vail that lies upon the hearts of men, that vail of errour and darkneſs which keeps out the light of this truth; for a truth it is, a plain truth, as plain as Scripture can make it, that the Sabbaths here mentioned were a ſhadow of things to come; and I have made it evident, that the old Sabbath (as to the day) is here chiefly intended: it is not neceſſary that I ſhould trouble the Reader to tell him my judgment what kind of ſhadow it was, or what was ſhadowed by it in particular, whether Chriſts reſt that day full and whole p. 109in the grave, or his reſt the next day from the grave, or a believers reſt in Chriſt a compleat Saviour: But this is certain, a ſhadow it was, of which ſomething in Chriſt was the body; and the body being come the ſhadow muſt be gone. And ſo I might proceed to another argument, but I muſt firſt remove ſome objections wherewith the Adverſary has indeavoured to block up our way, But all in vain:

Firſt he tells us,T.T. Obj. 1. p. 23.24, 25. 'tis evident at firſt ſight, that only ſuch Sabbaths are ceaſed as were ſhadows of good things to come; but the ſeventh day was never ſuch a Sabbath: A ſign indeed of good things paſt and preſent it was, but never termed a ſhadow of things to come.

This proceeds upon his accuſtomed fallacy, Anſw. (petitio principij) a begging of the thing in queſtion; for he would make us believe, that the old ſeventh day was none of the Sabbaths here intended, which if we deny (as we do) then he has loſt his concluſion, for in this very Text it is termed a ſhadow of things to come; what if we grant it a ſign of ſomething paſt? ſo were the annual Sabbaths (as he calls them) Paſſeover, Pentecoſt, &c. the one of their preſervation in Egypt, the other of the giving of Gods law; yet both ſhadowes of things to come, or elſe the Apoſtle was much miſtaken.

The bleſſed Spirit by two other terms declares clearly what Sabbaths are ceaſed: Ob. 2 1. Such as were againſt us. 2. Contrary to us; and ſuch were thoſe annual Sabbaths, requiring great labour and travel, in coming three times a year from all parts to Jeruſalem; the ſeventh day-Sabbath was never in the leaſt againſt us, nor contrary to us, unleſs ſo far as we are againſt God, and contrary to him, as 'tis elſewhere added.

'Tis very queſtionable, Anſw. 1 whether theſe three annual Feſtivals, Paſſeover, Pentecoſt, and the feaſt of Tabernacles be ever termed Sabbaths in Scripture; indeed the Sabbatical years (as every ſeventh year, and every fiftieth year) ae five or ſix times termedaaLevit. 25.8. &c. 26.34, 35, 43.Lev 25:8 Sabbaths; 2 Chron. 36.21.2 Chr 36:21but the p. 110Jews themſelves could never ſay theſe were againſt them or contrary tot hem, the one being a year of reſt to their lands, the other a year of releaſe to their ſervants.

The weekly Sabbath or ſeventh day directly intended in the fourth Commandment (I grant) is nto againt us, Anſw. 2 neither are we againſt it, we own it, we obſerve it, and ſhall do (I truſt) till we enjoy our everlaſting Sabbath in Heaven. But

The ſeventh-day-Sabbath impoſed upon the Jews (or rather the hand-writing of Ordinances (not Gods handwriting but Moſes hand writing) was in ſome ſenſe againſt us Gentiles, and contrary to us) as it was a piece of that old partition-wall which ſeparated the Jewes from the Gentiles, and occaſionedbbforeign Compare Col. 2.14. with Epheſ. 2.14, 15, 16. See the Dutch Annot.Col 2:14Eph 2:14Eph 2:15Eph 2:16 enmity between them; that ſuch a diviſion or partition-wall there was we read in Epheſ. 2. whereby the Jews and Gentiles were parted, and ſhut up as it were one from another, that there was no correſpondency between them; and the ſymboll of this ſeparation was the old Sabbath, whereby the Jewiſh Nation was diſtinguiſhed from all other people in the world, as we ſhewed before out of Exod. 31. Now the Lord Jeſus came to take down this ſeparation wall, and to make up a Union betwixt Jew and Gentile; and this he did, partly by his death, (blotting out the hand writing of Ordinances, or law of Commandments contained in Ordinances) and partly by hiseeActs 4.11. Epheſ. 2.20.Acts 4:11Eph 2:20 reſurrection, where he was made the corner-ſtone of his Fathers houſe, to unite both parts of he building together, that all might beddGal. 3.28.Gal 3:28 one in Chriſt Jeſus: This I take to be the ſenſe of the place.

But the Prelates have perverted the Text, Obj. 3 T. T.for unto the Greek foreign (which only ſignifies Sabbaths) they have deceitfully added dayes, as though there were no Sabbathe but Sabbath: dayes; they have deſtroyed the Apoſtles ſcope by their addition of dayes.

The pious and judicious Tranſlatours have rightly rendered it [Sabbath-dayes] for ſo the word is uſed in all thoſe other texts above mentioned,p. 136. Anſw. yea, when there is no p. 111foreign joyned with it; and the like I have obſerved ineeDialogue with Trypho. Juſtine Martyr, ffHom. de ſemente.Athanaſius and other expert Grecians, who do generally diſpute againſt the Jews weekly Sabbath under the term which is here uſed; therefore this Author does moſt unworthily and wrongfully charge thoſe worthy inſtruments (who made the Scriputres ſpeak true Engliſh) with fraud and deceit; God will one day require an account of theſe hard ſpeeches, yea, ſcoffs and impious ſlanders. But he has not done yet.

Whereas by this bold and abſurd addition ſome would caſt off the ſeventh day as Ceremonial, Obj. 4 who yet plead ſtrongly for the morality of the Sabbath; it is very conſiderable, that this Text toucheth not the day at al, but the duty, that is, the Sabbath; for the Apoſtle mentions not the day or time as a ſhadow, but [Sabbaths.]

None but a bold and abſurd Anabaptiſt would call this an abſurd addition, Anſw. 1 for it is the uſual and proper Tranſlation of the word elſewhere; and if he ſhould read it thus; let no man judg you in meat or drink, or in reſpect of a feſtival day, or a new Moon, or the Sabbath day; it were no wrong to the Text, for ſo we read the ſame word, Mat. 12.1. Underſtanding it of the old Sabbath day. Anſw. 2

The duty of holy reſt in general is not here intended at all; for that is uſually intimated in a word of the ſingular number, and ſtands firm in the fourth Commandment, as alſoggforeign. Mat. 24.20. 'Tis only the particular day!, or the reſpective limitation of the duty to that day that is here reckoned among the ſhadows of things to come: look how their feſtival dayes are called ſhadowes, ſo is their Sabbath; not the moral duties required on thoſe dayes (as ſolemnhh2 Chron. 30, 21, 22. Neh. 8.6.2 Chr 30:212 Chr 30:22Neh 8:6 worſhip, praiſe, and thanksgiving) for then it were a ſin to keep a day of thanksgiving) but the ſet dayes, together with the ceremonial duties which they were accuſtomed to, a re here diſcharged, and the like I may ſay of their weekly Sabbath. And therefore his concluſion will not hold, That we may as warrantably reject the moral law, upon that expreſſion of the law being changed, p. 112as the ſeventh day upon this word of Sabbaths being a ſhadow: The diſtinction of moral and ceremonial may as well be applied to Sabbaths, as lawes; and till he can prove that the old ſeventh day is excepted from theſe ſhadowy Sabbaths, as we can prove the moral law to be from that which was mutable, he muſt confeſs it was but a ſhadow, and ſo either abrogated or altered, or both; as the ceremonialiiH. br. 7.12. law and the prieſt-hoods were; and if ſo, let him judg whether the Apoſtles rule ought not to be regarded, Let no man judg you in reſpect of ſhadowy Sabbaths; and let T. T. timely bethink himſelf how he will anſwer the breach of this rule at the Barre of Chriſt, when his own book ſhall (without repentance) be brought in as a bill of indictment againſt him, for judging, cenſuring, condemning, not only faithful Miniſters and Chriſtian-people, but Magiſtrates, Princes, Parliaments, (charging them with little leſs then the ſin againſt the Holy-Ghoſt) becauſe forſooth they diſown the brat of his brain,p. 50. and reject the Saturday-Sabbath: let this unjuſt judg take heed he be not judged with a witneſs: I ſhall ere long read him a ſharp ſentence out of Juſtin Martyr. But firſt I ſhall endeavour to convince him by two or three Arguments more, That the Sabbath is certainly changed from the laſt to the firſt of the week, and that by Divine Authority.

Chriſt ending his work, Arg. 3 ad hominem.and entring into his reſt, layes the foundation of a new Sabbath, upon the day of his reſt; But he ended his work and entred into his reſt upon the firſt day of the week (by his reſurrection from the dead) Therefore then, and thereby he laid the foundation of a new Sabbath upon that day of his reſt.

Both feet of this argument ſtand upon Scriputre-ground, or the grant of the adverſary, as ſhall appear in the proſecution of it.

Firſt, That our bleſſed Redeemers ending his work and entring into his reſt laid the foundation of a new Sabbath ſeemes to be the Apoſtles concluſion, Hebr. 4.9.10. There remaineth therefore the keeping of a Sabbath (as the Tranlators p. 113render it in the Margin) to the people of God, foreign, for he that hath entred into his reſt, (that is Chriſt) hath ceafed from his workes, as God did from his own workes. That it is ſpoken of Chriſt, T. T. plainly grants,p. 141. yea peremptorily determines in theſe words, It is Chriſt only whoſe intrance into reſt is here intended, and therefore there remaineth the keeping of the Sabbath to the people of God: A Sabbath I ſhould rather ſay. I may lawfully proceed upon his own grant, and ſo wound him with his own weapon. For however he wreſts this Scripture, and uſes it as a ſheild to defend his, Saturday-Sabbath, I believe upon trial it will be found a ſword to deſtroy it. Which will the better appear, if we look into the contents of the third and fourth Chapters and withall have an eye to the ſcope of the whole Epiſtle, which will be an excellent key to unlock this intricate Text. Breifly to touch upon the general ſcope; it is very probable that theſe Chriſtian Hebrews were about caſting off the Ordinances and worſhip of the New Teſtament, and revolting from Chriſt to Moſes; for the prevention and cure of which Apoſtacy, St.**For if the cloth may be known by the l…ſt (as M. Ward was wont to ſay) the Epiſtle is moſt likely to be his, the phraſe and ſtyle being very agreeable to his other Epiſtles. Paul is inſpired by the Holy Ghoſt to write this Epiſtle, wherein his main deſign is to diſſwade them from this ſin, as appeares by ſeveral paſſages ſparſed here and there; as ch. 4.14. Where he exhorts them to hold faſt their profeſſion and obſerve it well, ch. 7, 8, 9. When he had argued, that upon the coming of Chriſt there was to be change of the Prieſthood and Law of old-Teſtament, worſhip-hereupon he concludes, ch. 10. Let us hold faſt the profeſſio of our faith without wavering; and verſe 38. If any man draw back my ſoul ſhall have no pleaſure in him; That is, if any man draw back from Goſpel-ordinances, to abrogated Legal rites: therfore again ch. 12. v. 25. 26, 27. See that ye refuſe not him that ſpeaketh, whoſe voice ſhakes not only earth but Heaven alſo: Which ſhaking ſignifies the removing of things that are made (that is, Old-Teſtament-Ordinances, ſuch as were alterable) that the things which cannot be ſhaken may remain, that is, Goſpel-inſtitutions. Having p. 114found out his main mark which he aimes at (namely to diſſwade them from Apoſtatizing to legal worſhip, and perſwade them to perſevere in Goſpel-worſhip) let us conſider in the next place,See Mr. Carter on Heb. 6.Heb 6 what arguments he uſes to prevaile with them herein.

Firſt, Inaſmuch as the Ordinances of the Old Teſtament were given by Angels, and by the hand of Moſes, a Typical Mediator; therefore in the two firſt ch. he ſets forth the excellency and dignity of Chriſt above Angels, proving him to be the very Son of God; and then ch. 3. he prefers him before Moſes; inaſmuch as Moſes was but a Servant in Gods houſe, but Chriſt a Son, yea, the ownet and builder of the houſe; and ſuch a builder as made not only the little houſe) the Church,) but the great houſe (the world) alſo, ch. 3. v. 4. therefore they had little reaſon to return from Chriſt to Moſes.

Secondly, Having thusprepared them, he fals upon his intended ſubject viz. A ſerious diſſwaſive from Apoſtacy: And becauſe they were about to caſt off the Solemn worſhip of the new Teſtament (for tis expreſly ſaid ch. 10. v. 25. That the manner of ſome was to forſake the aſſembling of themſelves together) (which aſſemblies in the Churches of Chriſt were alwayes upon the firſt day of the week;) therefore to Preach down this ſin, among others, the Apoſtle takes a Text out of Pſalm 95. and ſpends the beſt part of two chapters in the opening and applying of it. The words you have at large, ch. 3. v. 7, 8, 9. Wherefore as the Holy Ghoſt ſaith, to day if ye will hear his voice, harden not your hearts, &c. His voice, that is, the voice of Chriſt our great Prophet ſpoken of before; and that upon his own day, his day of grace in generall, and his day of Solemn worſhip in particular; for ſo it followes in that Pſalm, Let us how down and worſhip before him. And let it be noted, the words cited out of the Pſalm are not ſo much Davids exhortation to the people of his time, as a prophetical prediction of Goſpel-times;Plalm 95. 6, 7. Iſaiah 2.3.Isa 2:3 wherein he brings in the people of God (as alſo the Prophet Iſaiah does) mutually inviing p. 115and calling upon one another to hear the voice of Chriſt, yea to come and worſhip before him; elſe how could the Apoſtle apply it to theſe Chriſtians? Further, oh. 3. v. 12. he adviſes them to take heed of an evil heart of unbelief in departing from the living God, i. e. by forſaking his Ordinances and worſhip, and in particular his day of ſolemn worſhip, of which David here ſeemes to ſpea; leſt they ſhould provoke God by their Apoſtacy, as Iſrael did by their infidelity; till he ſware againſt them in his wrath that they ſhould not enter into his reſt; whoſe ſin and puniſhment is further exemplified to the end of that chapter.

Now becauſe it might be thought that Gods oath did only concern the Iſraelites excluſion out of Canaan, the Holy Ghoſt informs us, that there was a Prophecy in that Hiſtory, and a promiſe in that Threatning. Therefore we are admoniſhed, ch. 4.1. To fear leſt a promiſe being left us of entring into reſt any of us ſhould ſeem to come ſhort of it. But how does the Apoſtle ground his admonition? What need Chriſtians fear? Yes good reaſon, for v. 2. To us was the Goſpel preached as well as unto them. Therefore having the like priviledges we may expect the like puniſhment, if we pervert thoſe priviledges, or Apoſtatize from them through unbelief; for that was Iſraels undoing, the word Preached did not profit them, not being mixed with faith in them that heard it, v. 2. hence they fell ſhort of Gods reſt in Canaan, which was a type of our eternal reſt in Heaven, into which none but believers do enter, v. 3. For unbelievers are out off by Gods oath; as it followes, I have ſworn in my wrath **foreign Nota jurantis. 1 Sam. 14.45. Pſalm 89.35. Jer. 38.16.1 Sam 14:45Ps 89:35Jer 38:16if they ſhall enter; that is, they ſhall not enter; the ſenſe muſt be ſupplied thus, if ere they come there, let me not be reputed a God of truth.

Thus far we have traced the Apoſtles argument, and found it mainly tending to this, to caution theſe Hebrews againſt Apoſtacy, and againſt infidelity as the root of that Apoſtacy; againſt Apoſtacy I ſay, not from Moſes p. 116(fot they were**Acts. 21.20. They were all zealous of the law.Acts 21:20 tenacious enough that way) but from Chriſt and his inſtitutions, and probably from the Chriſtian Sabbath, which ſome conceive to be the day pointed at by David.

But becauſe they were apt to think that the day, and the reſt of which David ſpake, was the old ſeventh day, and the reſt of Canaan, (which they were but too much devoted to;) to root out this conceit, in the following verſes the Apoſtle removes theſe two ſuppoſed reſts, and plainly ſhews that neither the one nor the other could be intended either by David or himſelf.

Firſt, It could not be**Exod. 35 2.Exod 35:2 meant of the old ſeventh day (which is ſometimes ſtyled a Sabbath of reſt;) For although the works were finiſhed from the foundation of the world, and God did reſt the ſeventh day from all his works; yet in this place again he ſaith, if they ſhall enter into my reſt, v. 4, 5. His argument ſtands thus; David expreſly mentions a day and a reſt to ſome (ſo much the word ſhall implies) [if they ſhall enter] but the reſt of the old ſeventh day was already entred into, three thouſand years before Davids time, even from the foundation of the world;See dr. Gouge Comment. on the Hebr. Therefore that could not be this. The force of the argument lies in this; that things ſpoken of different times, whereof the one is of time paſt, the other of time to come, cannot be the ſame: for inſtance, that**Ezek. 34.24. & ch. 37.25.Ezek 34:24 David who dyed many hundred years before Chriſt cannot be the ſame David who is promiſed to be a Prince amongſt Chriſtians. So here, the day, or reſt of which David ſpeaks being to come, and not then entred into, could not be the reſt of the old ſeventh day, ſince that was entred into long before, even from the foundation of the world. This is the true and genuine ſenſe of thoſe words [although] and [again.]

Although is a diſcretive term, **foreign, or a note of diſtinction, importing thus much; that albeit there is mention made of a day of reſt in the beginning of the world, yet it is as another diſtinct day and reſt that is here intended. So p. 117alſo this Adverb [again] is to be taken of another reſtday then that which is mentioned in the former verſe; for although the old ſeveuth day were ſpoken of by Moſes as the firſt and moſt famons reſt in the beginning, yet now [again] ſo many thouſand years after that David ſpeaks of another reſt, if not another reſt-day; and if any Sabbath or day of reſt be here intended either by David or Paul, it will certainly prove fatal to the old Sabbath: for I would humbly propoſe this quere to the conſideration of the learned, Whether the Pſalmiſts intimation that there ſhould be a day of ſolemn worſhip under the Goſpel; and the Apoſtles aſſumption, that it could not be meant of the old ſeventh day, will not amount to this concluſion, that the old ſeventh-day-Sabbath is to be no day of reſt or ſolemn worſhip under the Goſpel. If T.T. quarrel at this concluſion, let him thank himſelf for the premiſes (one of them at leaſt;) for he grants a moral reſt or Sabbath to be here meant) and I will thank the Holy-Ghoſt and S. Paul for the other, for they have aſſured me that the ſeventh day from the Creation could not be meant by David; no nor

Secondly, The reſt of Canaan neither in the ſenſe above mentioned: for although that be ſometimes termed the**Deut. 12.9. Joſh. 1.15.Deut 12:9Josh 1:15 reſt which God gave Iſrael under the conduct of Jeſus or Joſhua; yet ſayes the Apoſtle, v. 8. If Jeſus had given them reſt, (that is, if he had given them the reſt of which David here ſpeaks,) then would he not afterward have ſpoken of another day: where note by the way, tis a day of reſt which the Pſalmiſt ſeems to ſcope at, elſe why ſhould the Apoſtle thus interweave the one with the other, If Joſhuah or Jeſus had given them reſt then would he not afterwards have ſpoken of another day?

Note again, the ſame Argument is here uſed againſt the ſuppoſed place of reſt that was urged before againſt their conceived time of reſt (the old ſeventh day;) p. 118both theſe were entred into long before Davids time, whereas he ſpake by the ſpirit of prophecy concerning things to come a long time after: and hereupon the Apoſtle concludes, There remaineth therefore a reſt, or the keeping of a Sabbath to the people of God, diſtinct and different from the old Sabbath, yet not much unlike it in reſpect of the ground of it; for he that hath entred into his reſt hath ceaſed from his works, as God did from his own works. And this is ſpoken only of Chriſt, ſayes T.T. Be it ſo, then I hope our propoſition will not offend him, that when our bleſſed Lord Jeſus ended his work, and entred into his reſt, he laid the foundation of a new Sabbath on that day of his reſt: only tis like this word [new Sabbath] will ſtick in his ſtomach; yet it needs not, for we cannot put (the old Sabbath) into the Apoſtles concluſion, becauſe he himſelf puts it out of the premiſes. But we ſhall not wrangle about words; by new Sabbath I mean only a new Sabbath-day; and for peace-ſake I am content the propoſition ſhould paſs in theſe terms; The day on which Chriſt ended his works, and entred into his reſt, muſt be our Chriſtian Sabbath day. The aſſumption followes:

Secondly, That Chriſt ended his work, and entred into his reſt, by his reſurrection from the dead on the firſt day of the week: for proof whereof we may proceed upon another of the Adverſaries Principles; for thus he argue; Chriſts entring into his reſt on the ſeventh day:T.T. p. 144, 145. Our dear Redeemers ſoul was no ſooner ſeparated from his body, but his better part immediately entred into glory, and ſoon after his bleſſed body was laid to reſt in the grave. Where although I cannot but mind him of his groſs miſtake about the cricumſtance of time (for tis evident that as our bleſſed Redeemers ſoul entred into Paradiſe on the ſixth day, (the ſame day that he dyed) witneſs his words to the dying theef; this day thou ſhalt be with me in Paradiſe;) ſo alſo his ſacred body was interr'd the ſame day, evenaaMark 16.42. Luke 23.53, 54.Mark 16:42Luke 23:53Luke 23:54 the day before the Sabbath, not on the ſeventh day, as this p. 119ſophiſter would make ſilly people believ: e) yet I ſhall take him at his word in the main of his argument, namely, that when our Saviour entred into his glory, he entred into his reſt: But I aſſume, By his reſurrection from the dead on the firſt day of the week our Lord entred into his glory; and for this I have his own word more then once or twice; in the 24 of Luke he overtakes the two Diſciples going to Emmaus, and as they were talking together with ſad hearts about the ſufferings and the death of Chriſt, and alſo relating what they had heard (but could hardly believe) concerning his reſurrection, he takes them up with a ſharp rebuke,bbLuke 24.25, 26.Luke 24:25Luke 24:26 O fools, and ſlow of heart to believe all that the Prophets have ſpoken: Ought not Christ to have ſuffered theſe things, and to enter into his glory? to enter into his glory, you will ſay, that is to be underſtood of his aſcention into Heaven; nay, verily he ſpake it of his reſurrection from the dead, where their chief doubt lay; and ſo himſelf expounds it, for the ſame day at night he appears to the reſt of his Diſciples, and theſe among them, preaching the ſame Doctrine, and ſaying,ccV. 46. Thus it is written, and thus it behoved Chriſt to ſuffer, and to riſe from the dead the third day; this was that he had ſo often inculcated before his death,ddMath. 16.21. ch. 17. 23. Mark. 9.31. ch. 10. 34. Luke 9.22. ch. 18. 31, 32, 33.Matt 16:21Mark 9:31Luke 9:22 That he muſt go up to Jeruſalem, and ſuffer and die; that all things which were written in the prophets concerning him ſhould be accompliſhed, that he ſhould be delivered up to the gentiles, that they ſhould crucifie and kill him, and that the third day he ſhould riſe again according to the Scriptures: ſo that what one Text ſpeaks of his ſuffering and entring into glory, others interpret of his dying and riſing again the third day; and that Chriſt by his reſurrection entred into his glory, cannot with any colour of reaſon be denyed: ſurely when he entred into his Kingdome he entred into his glory; but by his reſurrection from the dead he entred into his Kingdome, being ſolemnly inveſted with Kingly power and ſoveraignty,ccMath. 28.18.Matt 28:18 Having all power in Heaven and earth put into his hands, andffRev. 3.7.Rev 3:7 the keys of David, the Government p. 120of the Kingdom laid upon his ſhoulders, to diſpenſe lawes, pronounce pardons, paſs ſentence of life and death,ggJohn 20.23.John 20:23 to bind and looſe at his princely pleaſure. In a word, it was by his glorious reſurrection from the dead, that GodhhPſalm 2.6, 7.Ps 2:6Ps 2:7 ſet him as King upon his holy hill of Sion, ſaying, thou art my ſon, this day have I begotten thee. Chriſts reſurrection-day was in a ſpecial manner his Coronation-day; and as earthly Princes are wont on their Coronation-dayes to ſhew themſelves to their ſubjects in all their royalty, caſting about their ſilver and gold; ſo the Lord Jeſus delights on this day to manifeſt himſelf to the ſouls of his people, ſcattering his precious gifts and graces in the aſſemblies of his Saints: for as this is the day which the Lord hath made, ſo tis the day in which he himſelf was madeiiRom. 14.9.Rom 14:9 Lord of the living and the dead;kkActs 2.36. ch. 3. 15. & ch. 5. 30, 31.Acts 2:36 Lord and Chriſt Prince of life, King of Heaven and earth; a King indeed he was in thellMath. 2.2.Matt 2:2 cradle, a King on themmch. 27. 37. Croſs; but never ſo much or ſo manifeſtly a King upon earth, as when he conquered that King of terrours, and carried awaynn1 Tim. 6.16.1 Tim 6:16 that incomparable Title, the bleſſed and only potentate, the King eternal and immortal,ooRom. 6.9.Rom 6:9 who dyeth no more, death hath no more dominion over him. He that ſhall deny Chriſts entring into glory by his reſurrection, will rob him of much of his glory; tis true, he entred not into the place of glory (in his whole perſon) till his aſcention; but into the ſtate of glory he entred by his reſurrection: if the bodies of the Saints ſhall be raiſed inpp1 Cor. 15.43.1 Cor 15:43 glory, how much more was the bleſſed body of Jeſus Chriſt? If the glory of the ſtars be ſuch, what is the glory of the riſing Sun? But I muſt not expatiate here, a word more and I have done; He that hath entred into his reſt hath ceaſed from his works, as God did from his; whence I gather, that it is not only Chriſts reſt, but the reaſon of that reſt (the conſummation of the work of redemption) which occaſions our Sabbath; as Gods finiſhing the work of Creation did the old Sabbath, Hebr. 4.3 4. And this the word Reſt implies, being a demonſtrative proof of the accompliſhment of the work; for even a wiſe man, if p. 121he undertake a work, will not reſt till it be finiſhed; or if he do, he isppLuke 14.29.30.Luke 14:29Luke 14:30 laugh'd at for his loſt labour: and therefore much more when the all-wiſe God is ſaid to reſt, may we conclude, his work is perfected. To ſpeak properly (if reſt imply only a ceſſation from work) we cannot ſay that God reſted from his work of Creation on the ſeventh day more then he has done ever ſince, or Chriſt from his work of redemption: therefore we muſt take in the conſummation of each work, as the ground of each reſt; otherwiſe all the time after ſhould be of equal account with the laſt day in reſpect of Creation, and with the firſt day in reſpect of Redemption: Now the queſtion will be, when the work of Redemption was conſummate and complete? Doubtleſs, not till the top-ſtone was laid, till Chriſt was made the head of the corner; which theqqAct. 4.10, 11.Acts 4:10Acts 4:11 Apoſtle aſſures us was by his reſurrection from the dead; for if this had not been done, the work had been all to do again: If Chriſt had ſuffered, dyed, and been ſwallowed up of death and corruption in the grave, and never riſen again, then had we remained ſtill in our ſins, and all our preaching of Chriſt, and faith in Chriſt had been vain, 1 Cor. 15.17. It was by our Saviours joyful reſurrection, therefore that the work of our Redemption was manifeſtly accompliſhed, and hereupon Chriſt reſted from his work, as God did from his: and as when God reſted from the work of Creation, he appointed a Sabbath, although he did not reſt from works of Providence; in like manner Chriſt hath appointted a Sabbath upon his reſting from the work of Redemption by price, although he doth not reſt from the work of Redemption by power, till all his enemies by vanquiſhed, and all his elect ſaved, as a**Dr. Cheynels Treatiſe of the bleſſed Trinity. pag. 403. learned Author ſpeaks. And ſo much for this Argument on Hebr. 4. only ſome objections Treatiſe of the muſt be removed; for T.T. takes this Text of Scripture and wofully wreſts it to his own and others miſguidance, in countenance of the Saturday-Sabbath; I ſhall briefly anſwer his ſeveral Arguments, as objections againſt what has been ſpoken.

p. 122The polluting of Gods ſeventh-day-Sabbath was wofully Iſraels ſin, Obj. 1 T.T. p. 141.for which the Lord deſtroyed them in the wilderneſs, as 'tis plain, Ezek. 20.13. And this being compared with the Apoſtles admonition to theſe Chriſtians, plainly points out the Sabbath which remains to the people of God: he ſets forth Iſraels ſin and ſorrow on this wiſe; although God finiſhed his work from the foundation of the world, and thereupon ſpeaks, Gen. 2. Yet neither the glory of his wonderful Creation, or authority of his inſtitution could engage them to follow his Example; but ſo highly did they provoke him, eſpecially in polluting his Sabbaths, that he ſware in is wrath they ſhould not enter into his reſt, &c. Wherefore the Apoſtle concludes in applying all to believers, exhorting them (in the uſe of that means which Iſrael neglected) to enter into the eternal reſt, leſt any ſhould fall after the example of Iſraels unbelief (or diſobedience, as the Greek ſignifies:) and then he concludes Magiſterially, Chriſtians believe it, this is the ſumme of the Apoſtles admonition. But I muſt tell him, they had need of a very ſtrong faith that can believe ſuch incongruous ſtuffe as this is. For,

Although it be granted that Sabbath-breaking were one of I ſraels ſins in the wilderneſs, Anſw. 1 yet it will not follow that this ſin is here intimated by the Apoſtle as the cauſe of their ruine, but rather the ſin of unbelief. For ſo 'tis expreſly affirmed, ch. 3. v. 18.19. To whom ſware he that they ſhould not enter, into his reſt, but to them that believed not? So we ſee that they could not enter in becauſe of unbelief. So ch. 4. v. 2. v. 6. v. 11. And whereas T.T. tells his Reader, that the word ſignifies diſobedience; I muſt tell him, it is his miſtake to render it ſo in this place; for it agrees not with the ſcope of the context, which is to diſſwade them from unbelief as the root of Apoſtaſie, ch. 3. 12. Take heed Brethren of an evil heart of unbelief in departing from the living God: where the**foreign. v. 18.19. word doth properly and without all queſtion ſignifie unbelief. And the Apoſtles p. 123rendring of the word (foreign) which ſignifies either unbeliefe or diſobedience, by another word (foreign) which ſignifies unbelief only, v. 18.19. does evidently ſpeak his meaning, namely, that we ſhould take heed of falling by Iſraels example of unbelief, which is the mother of all**John 16.8, 9John 16:8John 16:9 vice, as faith is the mother of grace: And therefore ch. 4. v. 1. he cautions us to fear leſt a promiſe being left, any of us ſhould ſeem to come ſhort. Now the promiſe is the ground of Faith, as the precept is of obedience. I conclude therefore, it is not ſo much Iſraels diſobedience as Iſraels unbelief upon which the ſtreſs of the argument is laid.

To take the Apoſtles admonition as a caution againſt the neglect of the old Sabbath, is utterly to miſtake his main mark and ſcope: For his grand deſign is to prevent their Apoſtaſie from Chriſt and his Goſpel, not from Moſes and his law: And I am perſwaded, if any Sabbath-breaking be here intended, it is to deterre them from the breach of the Chriſtian Sabbath.

To underſtand this Scripture (there remaineth the keeping of a Sabbath to the people of God) of the old ſeventh-day-Sabbath, Anſw. 3 is utterly to invalidate the Apoſtles argument; becauſe it confounds that diſtinction of reſts on which he grounds his argument. For 'tis evident,See Mr. White of Dutch. in this Tex. p. 230 the Apoſtle ſpeaks of ſeveral and diſtinct reſts, and inſiſts moſt ſtrongly upon the oppoſition between Moſes words, Gen. 2. and the words of David, Pſalm 95. (not Pſalm 45. as T.T. miſquotes it) and makes it moſt manifeſt that David could not mean the reſt of the Sabbath, of which Moſes ſpeakes, Gen. 2. for Hebr. 4.3. thus he reaſons: David ſpeaks of a reſt to come, but Moſes ſpeakes of a reſt paſt, therefore David cannot mean the reſt of the old Sabbath, of which Moſes ſpeaks, which was entred into ſo long before. And verſe 5. he takes up the ſame oppoſition again, [and in this place (i. e. of David) again if they ſhall enter] who ſees not a manifeſt oppoſition betwixt theſe two [have entred] and [ſhall enter?] That word [although v. p. 1243.] relates not to the ſin of Iſrael, but the ſaying of David. And thus this Authors firſt fancy is battered: There remaineth therefore the keeping of a Sabbath to the people of God; but no: the old Sabbath.

Tis ſet down in the Margin of our Bibles [the keeping of a Sabbath] whence they would evade the ſeventh-day Sabbath, Obj. 2 T.T.although the Dictionaries and Lexicons render ib plainly the keeping of the Sabbath.

The Greek word is foreign, Anſw. without an Article, and therefore this is a meer cauſleſs cavil: and as for Lexicons that render the Greek into Latin, I ſuppoſe be will find neither a nor the in any of them; for theſe are Engliſh particles: and as for Latin Dictionaries, he may look long enough before he will find the word in any of them, for tis a pure Greciſm. And thus I think he has ſhewed his Scholarſhip with a witneſs: No wonder ſuch an accurate Critick caſts odium upon the Tranſlatours; tis much he does not give us a Bible of his own making.

The Scripture gives full evidence, Obj. 3 p. 144.that Chriſt entred into his reſt the true ſeventh day (he means the old ſeventh day) when he had finiſhed his great work of Redemption: and for this he cites Acts 2.26. where tis ſaid, his fleſh did rest in hope.

The* word ſignifies only thus much, Anſw. foreignhis fleſh did remain in hope, and it may be as well rendred, remain, as reſt. It implyes no ſuch thing as Sabbatical reſt.He cites Job 17.3. for Job 3.17 an argument he is not infallable.Job 17:3Job 3:17 As for Job 3.17. which he miſquotes again, it makes nothing for his purpoſe: All that it ſpeaks, is this, There the wicked ceaſe from troubling, and there the weary are at rest. Teaching us, that the grave is a place of reſt from external impreſſions of violence and cruelty, as alſo from trouble, labour and ſorrow to the people of God. They ſhall reſt in their beds, ſayes the Prophet: Yet I hope he will grant the grave is a ſofter bed to Saints then it was to our Saviour; for as he took away the ſting of death by dying and riſing again, ſo alſo the horror of the grave by being buried. Certain it is, that Chriſts burial was a part of his humiliation, p. 125and while he lay in the grave he lay under the ſorrowes, paines or chains of death, as the Holy Ghoſt witneſſeth.Acts 2.24.Acts 2:24 And who ever doubted but our Saviours durance in the Sepulchre was penal,Even the Lutherans (who attribute more then is meet to the buriall of Chriſt, as they do to his body) do confeſs that it was a part of his humiliation, and that hereby he underwent that penalty, Gen. 3.19. vide Gerh. Supplem. ad Chem. Harm. p. 230.Gen 3:19 as well as his death upon the Croſſe? How then did he reſt from the work of Redemption, as long as he lay under the arreſt of death in the priſon of the grave? Certainly all his humiliation work was Redemption-work from his Birth to his burial: and (ſetting aſide his Crucifixion) we have reaſon to think our Redeemer was not ſo much humbled all the three and thirty years of his life, as the three dayes and three nights after his death, while he lodged in the heart of the earth: Before he was but as the Sun in a cloud, but now as the Sun under a total Eclipſe, as to the view of the world. And doubtleſs for the bleſſed Son of God, and Lord of Glory, to lie down in theaaPſalm 22.15. Epheſ. 4 9.Ps 22:15Eph 4:9 duſt of death, and ſuffer himſelf to be trampled under the feet of that Tyrant, was no ſmall degree of abaſement. But to be ſure, whatever our bleſſed Redeemers reſt were before his Reſurrection, either that of his Soul in glory, or the other of his body in the grave, it could make nothing for the Saturday-Sabbath; for neither of theſe reſts were entred into on the ſeventh day, but both on the ſixth day. ThebbJohn 19. v. 14 31.42.John 19:14 day before the Sabbath he was crucified, and the ſame day he was buried; otherwiſe how is it ſaid, That he roſe again the third day cc1 Cor. 15.4.1 Cor 15:4according to the Scriptures? Methinks this ſhould make the Objector bluſh to look back upon his anti-ſcriptural concluſion, That Chriſt entred into his reſt on the true ſeventh-day-Sabbath; expounding it of his reſt in the grave. But a word with you Sir; did the Lord Jeſus indeed enter into that reſt of the grave the ſeventh day of the week? why then it ſeems he roſe again from the dead the ſecond day, and reſted but two dayes and two nights in the grave; and had he not need be greater then an Angel that ſhall take upon p. 126him to coine ſuch new Creeds, and preach ſuch new Goſpels, for ſear of the ApoſtlesddGal. 1.7, 8.Gal 1:7Gal 1:8 Anathema? To ſalve this he tells us p. 145. that our Saviours body was laid to reſt in the Sepulchre in the cloſe of the ſixth day. Very good! Why then does he ſay in the next page, that he entred into this reſt on the ſeventh day? Thus at once he contradicts both himſelf and the Scriptures. But to conclude; this author has little reaſon to vaunt and glory (as he does) in this new invention: For, to make Chriſts reſt in the grave a ground of the weekly Sabbath, is neither proper in reſpect of the thing, nor proportionable in reſpect of the time. For the thing it ſelf, how altogether improper and incongruous is it, to keep a weekly feſtival in memory of our Saviours Funeral? to make that day a day of rejoycing which was rather a day of mourning? For ſo the Ancients held it, and therefore kept it as a Faſt, ergo not as a Sabbath; for the Sabbath was ever reckoned among the ſolemnccIer. 23.2, 3.Jer 23:2Jer 23:3 Feaſts of the Lord; which one conſideration is ſufficient to ſhew the judgment of antiquity in this controverſie. For they kept the**Diem Solis laetitiae indulgemus. Tertul. Apol. c. 36. Sabbato uſ que ad galli cantum jejunium producite, et illuceſcente uno Sabbatorum (qui eſt dominicus) deſinite. Conſtit. lib. 5. c. 16. foreign Epiphan. lib. …3. & Tom. 3. Haereſ. 75. Lords day as a day of ſpiritual joy and gladneſs, and ſpent the whole Saturday (the time of Chriſts lying in the grave) in Faſting and mourning; alledging, for their practiſe that ſpeech of our Saviour, When the Bride-groom is taken from them then ſhall they faſt, Luke 5.35. Again, it holds no proportion in reſpect of the time, for our Saviour lay three dayes and three nights in the grave; therefore this can be no pattern for a weekly Sabbath. I doubt the beſt of our new Sabbath-keepers would be weary of reſting ſo long at a time. But the ſtreſs of T.Ts. Argument is laid upon Chriſts entring into reſt, therefore there remaineth the keeping of a Sabbath to the people of God; and here I ſhall lay the ſtreſs of my anſwer, having manifeſtly proved that Chriſts entrance into reſt was not on the ſeventh day, no not in this authors p. 127own new notion of reſt. And whereas he addes, that the taking down of our Saviours body from the Croſs, and laying it in the ſepulchre in the cloſe of the ſixth day, was providentially ordered: I anſwer, true, providentially indeed; for hereby the Holy Ghoſt has admirably provided againſt this future error of raiſing the old ſeventh-day-Sabbath from the dead, and building it up anew upon the grave of Chriſt, where it rather lies buried never to riſe again. For if the bleſſed body of Chriſt were laid in the grave on the ſixth day, then he entred not into that reſt, (nor indeed any reſt at all) on the ſeventh day. But on the firſt day of the week he entred into his true reſt, and ceaſed from his work of Redemption, as God the Father did the ſeventh day from his work of Creation; therefore there remaineth the keeping of a Sabbath to the people of God upon the day of Chriſts reſting from his work, the day of his riſing from the dead. And we have grand reaſon to think that Chriſt had a ſignificant meaning in prolonging his Reſurrection to the third day, which was the firſt of the week; as the Father had in lengthening out the Creation to the ſeventh day, which was the laſt of the week. For as the Father could have created the world in a moment, ſo could the Son have quickned and raiſed himſelf from the grave aſſoon as he was in it, either the ſame day, or the ſeventh, if he had pleaſed: But he purpoſely and providentially paſſed over that day, and crowned the firſt of the week with the glory of his reſurrection; which plainly ſpeakes it his will and pleaſure to make that day the day of our weekly reſt, in which our Lord himſelf reſted from his greateſt work.