The Jews Sabbath Antiquated and the Lords Day Instituted, Position 4 (2 of 3)

The Jews Sabbath Antiquated and the Lords Day Instituted · Position 4 (2 of 3)

p. 127Oh! But Chriſt reſted not on the day of his Reſurrection, Obj. 4 T. T. p. 120.for he journeyed fifteen miles that very day, which was no fair preſident for celebrating a Sabbath. And again, he travelled fifteen miles upon this ſuppoſed new Sabbath; and this not to any Church-meeting, but from Jeruſalem (where moſt of his diſciples were) purpoſely joyning with the two diſciples that were journeying on foot ſeven miles and a half p. 128into the Countrey. He means the diſciples going to Emmaus, Luke 24.13, 14. This is his laſt refuge, and 'tis a very ſorry one. For

Firſt, This travel was without labour; and if he had journeyed that day from earth to Heaven, and back again from Heaven to earth, it had been no impeachment to his holy reſt, any more then the motion of an Angel ſent upon Gods errand would be a profanation of his Sabbath: certainly the body of Chriſt at his reſurrection was a glorious body, and able to move from earth to Heaven, as ſome think, in a moment. And whether he did not locally (though not ſo ſolemnly as afterwards) aſcend into Heaven, and deſcend again, the very day of his reſurrection, is diſputed by ſome. I ſhall not poſitively aſſert it, but modeſtly propound it to further inquiry, whether thoſe words,aaJohn 20.17.John 20:17 Touch me not, for I am not yet aſcended to my Father; but go and tell my brethren I aſcend; do not ſeem to imply that even now in the morning of the reſurrection-day he was about to aſcend; and whether the ſame day at night returning again, and bidding them touch orbbLuke 24.39Luke 24:39 handle him do not argue that now he had aſcended? Again, whether thoſe words,ccEph. 4.8, 11.Eph 4:8Eph 4:11 When he aſcended up on high, he gave gifts unto men, ſome Apoſtles, ſome Prophets, &c. muſt be neceſſarily limited to his laſt aſcention; or whether they may not be conſtrued of ſome former aſcention? Since it ſeems thoſe gifts were given upon the very day of his reſurrection; for then (ddJohn 20.John 20 towards the evening or end of that day) the Goſpel-Miniſtry was conſtituted; then the Apoſtles received their miſſion and commiſſion,eev. 19. As my Father hath ſent me even ſo ſend I you: ffv. 21.whoſe ſoever ſins ye remit, they are remitted, and whoſe ſoever ſins ye retain they are retained. Yea, then they received theggv. 22. Holy Ghoſt, For he breathed on them, and ſaith unto them, receive ye the Holy Ghoſt. I ſhall not determine where our Saviour had his uſual reſidence during thoſe 40. dayes betwixt his reſurrection and laſt aſcention, whether in Heauen or on earth; curioſity I abhorre in the myſteries of Chriſt; and p. 129what I have here offered is in humility, and ſobriety of ſpirit, with ſubmiſſion to better and riper judgments. Let not this digreſſion be counted a tranſgreſſion; or if it be, pardon it. To return to my anſwer, this is moſt certain, that although the body of Chriſt after his reſurrection remained a real and true body, yet it was ahhLuke 24.37.Luke 24:37 ſpiritual, a ſplendid and glorious body, free from that corpulency, that lumpiſhneſs, that ſubjection to wearineſs and other infirmities that theſe vile bodies of ours are clogged and incumbred withall; this is manifeſt by his marvellous apparitions upon earth, and his gloriousiiActs 1.9, 10. 1 Pet. 3.22.Acts 1:9Acts 1:101 Pet 3:22 aſſention into Heaven; when he mounted himſelf in the Chariot of that cloud, in which he rode in Triumph into glory; now motion is no hindrance to the reſt of a glorified body, ſuch as Chriſts was when he aroſe from the dead; therefore although he were in action and motion on the reſurrection day, yet he did not labour.

His joyning with thoſe two Diſciples travelling to Emmaus, was a work of Charity and Piety. Anſ. 2, For their hearts were ſad and ready to ſink under their own fears:Luke 24.17.Luke 24:17 And this bleſſed Phyſitian came to comfort them, and confirm them in the belief and aſſurance of his reſurrection: They were his poor diſtracted, dejected, timerous diſciples, and whom ſhould he viſit but ſuch? Say they were going from Jeruſalem (that bloody City) ſuppoſe they were ſtraying like ſheep without a Shepherd, yet the Lord Jeſus that great Shepherd of the ſheep being now brought again from the dead,Hebr. 13.20.Heb 13:20 would not leave them wandering in a wilderneſs, but fetch them home to their fold again: And it was no ſecular imployment, but a Sabbath dayes work, for he ſpent the time in opening Scripture, preaching and proving his reſurrection, till their cold and dead hearts were ſo quickned and warmed, that they did even burn within them; in a word, it was a Sabbath dayes journey. But leaving the Adverſary to ſolace himſelf with theſe ſapleſs notions, and trifling objections; we proceed to a fourth Argument.

p. 130From the deſignation of a new day upon the diſcharge of the old; Arg. 4 we ſhall couple both together, and caſt it into this form. The old ſeventh day Sabbath is diſcharged from obligation or obſervation under the new Teſtament, and a new day of the ſame number (the first of the week) deſigned, deputed, and determined for the Chriſtians weekly day of Solemn worſhip under the Goſpel, and that by the Lord of the Sabbath; Therefore the Sabbath is altered and changed from the laſt to the firſt of the week, by no leſs then Divine authority. The conſequent cannot be denyed, if the Antecedent be granted; and granted it muſt be when proved by Scripture, as it ſhall be in each particular (I hope) to full ſatisfaction.

1. That the old ſeventh day is diſcharged, diſanulled, and aboliſhed for ever being a Sabbath more to the people of God in Goſpel-times; this we have proved in part already from Coloſ. 2.16 to which may be added, Gal. 4.10, 11.See the new Annotations on this place. Ye obſerve dayes, and moneths, and times, and yees, I am afraid of you, &c. See how zealouſly this great Apoſtle and Doctor about dayes, decries all legal diſtinctions of dayes? by four diſtinct phraſes he enumerates all the ſolemn Feſtivals in uſe among the Jewes, and oppoſeth the obſervation of them all in Chriſtian Churches. Read the words either backwards or forwards; the firſt clauſe (Ye obſerve dayes) muſt in all reaſon referr to their obſervation of the Jewes weekly Sabbath day. For if by years we are to underſtand either their Sabbaticall years, or rather their yearly Sabbath, called the day of atonement; and by times or ſeaſons their annual Feaſts of Paſſover, Pentecoſt, and Tabernacles; and by Moneths, their monethly Feaſts called New-moons; what can be meant by dayes in this retrograde order but their weekly ſeventh day? What dayes were in requeſt among the Jewes of quicker return then their monethly dayes, beſides their weekly Sabbath day? That which perſwades me that the Apoſtle does here unqueſtionably intend the old ſeventh-day is:

1. The Correſpondency of this Text with that Kalendar p. 131or Chapter of dayes Levit. 23. where Moſes ſets down all their ſolemn Feaſts or holy-dayes, eight in number; reckoning the weekly Sabbath among the reſt of thoſe Ceremonial Feſtivals, and putting that firſt as the Apoſtle does here, then proceeding to ſpeak of the reſt, much after the ſame order here obſerved. This Text comprehends all the dayes and times mentioned in that catalogue.

2. The plain parallel betwixt this place and Coloſ. 2. which may may be ſeen in the ſcope of both Epiſtles compared together. Theſe two Churches it ſeems were ſick of one and the ſame diſeaſe, as appears by the ſame Symptomes in both, the diſeaſe was Judaiſm, wherewith they were dangerouſly infected by the breath of falſe teachers crept in among them, who beguiled them withaaColoſ. 2.4.Col 2:4 enticing words, and ſought tobbGal. 1.5.Gal 1:5 pervert the Goſpel; namely by perſwading them to mingle Law and Goſpel together, by retaining the cuſtomes of Moſes together with the commands of Chriſt;Coloſ. 2.12.16 Gal. 4.10. ch. 5. 2, 3, 6, 12, 13.Col 2:12Col 2:16Gal 4:10 and that eſpecially in two points, viz. Circumciſion, and Obſervation of legal dayes, and among other dayes the old ſeventh-day, which (together with circumciſion) was cryed up among the Coloſſians, as was ſhewed above, and therefore by good conſequence among the Galatians alſo, ſince they were men of the ſame gang that had bin tampering here as well as there; I mean Jewiſh falſe teachers, the Doctors of circumciſion; and their Doctrin was alike; yea the dayes for which they contended were alike both here and there, dayes, or Sabbaths ſorted out by themſelves,The old ſeventh day is here meant, though it be not mentioned expreſly. and diſtinguiſhed from new moons and other Feſtivals; therefore undoubtedly the old ſeventh-day was the maine. This together with circumciſion were thoſe legal and moſaical cuſtomes which the Jewiſh Zealots laboured tooth and nayl to propagate in all the primitive Churches, eſpecially where there were any convert Jewes. But S^t. Paul like a reſolute champion of Chriſts cauſe oppoſes himſelf againſt theſe growing errours wherever he came, inſomuch that he began to be voyc'd and cryed up, or rather cryed down as the great ſtickler againſt Moſes; Therefore p. 132when he came to Jeruſalem St. James tells him, that the Judaizing weak brethren wereccActs 21.21.Acts 21:21 informed of him, how that he taught the Jewes who were among the Gentiles (that is the Chriſtian Churches) to forſake Moſes, and not to walk after the cuſtomes; and by and by when (to ſtay the Mouths of theſe weak Chriſtians) he goes into the Temple to purifie himſelf, the Jewes which were of Aſia make a loud out cry againſt him, V. 28 ſaying, Men of Iſrael, help: this is the man that teacheth all men every where against the people, and the law, and this place. By which Teſtimonies tis evident, that St. Paul was a rigid Non-conformiſt, and that he did mightily cry down the cuſtomes of Moſes in all Chriſtian Churches. If you ask me, what cuſtomes? I anſwer they are not particularly mentioned; onelyonly theſe two Epiſtles do witneſs that he had decryed circumciſion, the old Sabbath, and other dayes and rites of legal worſhip, therefore in all likelyhood theſe were ſome of thoſe condemned cuſtomes. And hereupon it ſeems the old Ebionites rejected Pauls writings, rating him as an**Apoſtatam legis eum dicentes. Iren. lib. 1. ch. 26. Apoſtate becauſe he wrote againſt the cuſtomes of Moſes, chiefly circumciſion and the old Sabbath, both which the Ebionites eagerly contended for; and therefore they were branded for Hereticks to all ſucceeding generations, and well they deſerved it. But it may be demanded, by what warrant did St. Paul cry down theſe Moſaical cuſtomes, and upon what ground? I anſwer, his warrant waseeGal. 1.1. he that raiſed Chriſt from the dead gave him his commiſſion.Gal 1:1 ſigned in Heaven, and his ground was good; For the Lord Jeſus himſelf was deſigned to change theſe cuſtomes; ſo much St. Steven does upon the matter affirm, for he was accuſed for ſaying, That ffActs 6.14.Acts 6:14Jeſus of Nazareth ſhould change the cuſtomes which Moſes had delivered. Mark the expreſſion, the very word [change] is brought in as an Article againſt this bleſſed Martyr. The only crime they had to lay to his charge was this, that he ſhould ſay Jeſus of Nazareth ſhould change the cuſtomes which Moſes had deſivered. 'Tis true, they accuſed him for ſpeaking blaſphemy againſt Moſes law (and therefore they are calledggV. 13. falſe witneſſes, p. 133or falſe accuſers) but like enough that which they called blaſphemy St. Steven had ſpoken; very like in his diſpute with thehhV. 9, 10. Libertines, Cyrenians, and Alexandrians he might ſpeak ſomething to this effect; that Chriſt ſhould deſtroy the Temple, and change the law and ordinances which Moſes had given them. Whether he did affirm it or no, the thing it ſelf is a certain truth; the Lord Jeſus has changed the Traditions of Moſes; he has changed theiiHeb. 7.12.Heb 7:12 law, and the Prieſthood, the Covenant, and the Seales of the Covenant; circumciſion for Baptiſm, the Paſſeover for the Lords Supper; the typicalkkMal. 1.11. John. 4.21.Mal 1:11John 4:21 place and times of worſhip; all things lyable to change he has certainly changed, and among the reſt the old Sabbath, which was mutable from the beginning, as we have ſhewed elſewhere. But I conceive St. Steven had indeed aſſerted this truth; for being charged with it, does he deny it? No, he rather ſtands to maintain and juſtifie it ch. 7.**V. 47. and accordingly God juſtifies him, by making his face to ſhine before the Council like the face of anllch. 6. 15. Angel; for indeed it was the Doctrine of anmmDan 9.26.27Dan 9:26Dan 9:27 Angel which he had delivered: and, to come to ſome iſſue, that which I would further obſerve is this; St. Paul (although at that time neither Saint nor Paul) was preſent at the Martyrdom, if not the tryall of Steven and didnnActs 22.20. ch. 26. 10.Acts 22:20 conſent to his death, and doubtleſs he could not but know the cauſe for which he ſuffered; which was partly this,Reader, note this as a convincing argument, that a Sabbath or day joyned with other Jewiſh holy-dayes, yet diſtinguiſhed from them, can be no other then their ſeventh day Sabbath and this is often condemned never commanded, in all the new Teſtament, therefore thou muſt make a new Goſpel if thou wilt maintain that old Sabbath. for ſaying that Jeſus of Nazareth ſhould change the cuſtomes which Moſes had delivered; a truth ſealed with the blood of this Protomartyr. Now I would offer it to further conſideration, whether this might not be one ground of this great Apoſtles after zeal againſt the Ordinances, Rites, and Cuſtomes which Moſes had delivered, and in particular circumciſion and the old Sabbath But I ſhall not go by gueſſe and conjectural probability. Thus much I infer from the premiſes, as matter of certainty, p. 134The cuſtomes which Paul taught people to caſt off were the cuſtomes delivered by Moſes, Acts 21.21. which were deſtinated to be changed by Chriſt Acts 6.14. But Paul taught people to caſt off circumciſion and the old Sabbath Coloſ. 2.12.16. Gal. 4.10. ch. 5. 2. Therefore theſe were the cuſtomes delivered by Moſes and deſtinated to change by Chriſt. That circumciſion was, none Queſtion; but the ſcruple is about the Sabbath; for it may be objected, the Sabbath was long before Moſes time, as old as Adam, Apoſtate Adam at leaſt; I anſwer, ſo alſo circumciſion was long before Moſes time, being given at firſt toooGen. 17.9, 10 Acts 7.8.Gen 17:9Gen 17:10Acts 7:8 Abraham; yet circumciſion is ſaid to be given byppJohn 7.22.John 7:22 Moſes, becauſe he was the firſt that wrote of it; and the like may be ſaid for the old Sabbath, which was one of thoſe cuſtomes delivered or made known by the hand of Moſes, Neh. 9.14. and ranked with the reſt of thoſe ceremonial feſtivals Levit. 23. But to be ſure, whatever St. Steven in his diſpute with the Libertines and Cyrenians aſſerted; St. Paul in his Epiſtles to the Coloſſians and Galatians hasevidently concluded the diſcharge of the old ſeventhday.

T. T. has little to ſay to Gal. 4. only this;**p. 23. That Paul does not here condemn the obſervation of all dayes &c. onelyonly beggarly ſeaſons and elements.

Neither do we ſay, that all dayes are here condemned or diſallowed. The Lords day (the firſt day of the week) we are ſure is not, for this was eſtabliſhed by this very Apoſtle in theſe very Churches ofqq1 Cor. 16.1, 2.1 Cor 16:11 Cor 16:2 Galatia; and to condemn this had been to croſſe his own Ordinance. But we ſay, all Judaicall dayes (for dayes, months, years do all referr to that ſpecialty, Jewiſh ſolemnities) are here diſcharged and condemned, and among the reſt the old ſeventh day. And as for the objectors Minatory charge, If any man be ſo bold to call this a beggarly element, at his peril be it. Let the Holy Apoſtle anſwer it: He had beſt tell St. Paul, at your peril be it Paul, if you dare call the old Sabbath a ſhadow of things to come, or a**foreign. poore Rudiment (for ſo p. 135he may qualifie the termes if he pleaſe) but where lies the peril? Why not the old Sabbath a poore rudiment? he hints this as his reaſon, (Becauſe God inſtituted and obſerved it) Obſerved it! how did God obſerve it? Take heed of unbeſeeming termes. When we ſpeak of the glorious God, we had need ſpeak as the Oracles of God: Obſervation does imply obligation. And how can this ſtand with the ſoveraignty of God? But I ſuppoſe his meaning is, that God reſted the ſeventh day; what then? Therefore it was no rudiment, had nothing Typical, or ceremonial in it. It followes not.Pſam 132.8. 2 Chron. 6 41.2 Chr 6:41 How often is God ſaid to reſt in Types of Chriſt? is not the Tabernacle ſtiled, Gods reſt? And the Temple, and the Temple Worſhip? are notttGen. 8.21. Exod. 29.18. Numb. 15.3.Gen 8:21Exod 29:18Num 15:3 Sacrifices and oblations called a Savour of reſt unto God? not that Gods ſoul reſted in any of theſe reſts (properly) nor the people of God neither: But he reſted in Chriſt, and ſo did they; in theſe things only as Types or prefigurations of Chriſt to come. And thus he is ſaid to reſt on the ſeventh day: We have proved before that man ſinned and fell the ſixth day, and that Chriſt was promiſed, and actually inveſted in the office of Mediatorſhip before the Sabbath was inſtituted: And hereupon God reſted the ſeventh day, not only from the work of Creation, but from the weight and burthen of Adams ſin. For God complains of ſin as a heavyuuIſai 1.14. Amos 5.2.13.Isa 1:14Amos 5:2Amos 5:13 burthen, and as the ſins of the old world are ſaid to**Gen. 6.6.Gen 6:6 grieve him at his heart, ſo no doubt did the ſin of Adam. But Chriſt interpoſing to make reconcilation, God reſted the ſeventh day and was refreſhed. Exod. 31.17. That the old Sabbath was inſtituted after the fall, (beſides what has bin formerly alledged) appears plainly from that of our Saviour.xxMark 2.28.Mark 2:28 The Sabbath was made for man, not man for the Sabbath: For man; that is for man in miſery, (not man in innocency) for the context ſpeaks of neceſſitous indigent man; man ſubject to hunger, and thirſt, and want. Tis ſpoken upon the occaſion of the hungry diſciples plucking the ears of Corn, and eating out of pure neceſſity on the Sabbath day. The Phariſees preſently p. 136cenſure them as Sabbath breakers,Therefore the Son of man is Lord alſo of the Sabbath day having power to diſpoſe of it at his pleaſure. but ſayes the Lord of the Sabbath, you quarrel without cauſe, For the Sabbath was made for man, not man for the Sabbath; That is, the Sabbath was made for the good and benefit of man in miſery; Principally for the good of his ſick and ſinfull ſoul, but partly for the ſupport of his weak and frail body alſo, that it might reſt and be refreſhed with convenient food, Phyſick and the like; which clearly argues, that the Sabbath was made, ordained, and inſtituted after man was in neceſſity and miſery, namely after Adams fall; and therefore tis ſaid, That God bleſſed the ſeventh day and ſanctified it. Gen. 2.3. Bleſſed it, how, not with natural bleſſings, that the Sun ſhould ſhine brighter, or the weather be fairer that day then another; No, the bleſſings of the Sabbath were of another nature ſpiritual bleſſings; ſuch as were ſuitable to the ſtate of fain man; ſuch as God has pronounced Fallen man bleſſed withall, otherwiſe the inſtitution had never concerned any one man ſince the fall. How could it, if the bleſſings contained in it had bin nothing but Paradiſe bleſſings? But we ſhall not inculcate former arguments; only add one conſideration more to make it further manifeſt, that Gods reſt on the ſeventh day was partly (if not chiefly) in relation to Chriſt the promiſed Meſſiah. Tis a ſaying of the Hebrew Doctors, and it agrees well with theaaHeb. 2.10. Rev. 5.11, 12, 13.Heb 2:10Rev 5:11Rev 5:12Rev 5:13 Scriptures, that the world it ſelf had not bin made but for the Meſſiah; For all things were made by him and for him: and he is thebbHeb. 1.2.Heb 1:2 heir of all things and that as Mediatour; and we have reaſon to think, that Gods heart were more ſet upon Chriſt when he ſet up this viſible frame of Heaven and earth, then upon all the world beſides. How unlikely therefore is it that the glorious Creator ſhould ſet apart a day of reſt, till the grand deſign upon which his thoughts had run from all eternity, and which was chiefly in his eye when he made the world, (the glorifying of himſelf in his Son, by inveſting him with the government of the world, and putting him as heir of all things into actuall poſſeſſion of his hereditary p. 137Dominions) had ſome actual inchoate exiſtence? 'Tis cleare, that God did not reſt from his other works of Creation till he had made man; becauſe till then he had not attained his ſubordinate end of making the reſt of his creatures: and tis credible, that he would not reſt, after he had made man, till he had made Chriſt Mediatour, and put the government of all upon his ſhoulders; becauſe till then he had not attained his ultimate end, for which he made man and all the reſt of the world beſides. Certain it is, that the Creation was made but mutably perfect at firſt and therefore it cannot be conceived how God could keep a ſetled reſt the ſeventh day, till he had ſetled and eſtabliſhed the Creation on Chriſt the rock,ccDeut. 32.4.Deut 32:4 whoſe work is perfect: And this I conceive to be the true and undoubted ſenſe of that ſaying, Gen. 22. On the ſeventh day God ended, Finiſhed, or perfected, his work; namely, by eſtabliſhing it upon Chriſt that ſure foundation;1 Peter 4.18.1 Pet 4:18 hence he is ſtyled a faithfull Creator, in that he did not leave his work of Creation in a mutable eſtate (as Maſons and Carpenters when they have built their houſes leave them without any further care what becomes of them) but as a faithful Creator**God was not the author or approver of mans falbut only the orderer and over ruler of it to bring good out of evill. he over ruled the Fall of Adam for a greater good, namely for the eſtabliſhment of his mutable work, by bringing in Chriſt the right heir, ſetting him aseePſ. 8.6. He. 2.8. 1 Cor. 15.24Ps 8:61 Cor 15:24 Lord over all the works of his hands, puting all things under his feet, making himffJoſh. 3.11. Neb. 9.6. Dan. 10.14, 15. Acts 10.36.Josh 3:11Dan 10:14Dan 10:15Acts 10:36 Lord of the whole world and of all things therein, to whom doth appertain the Dominion of the Heavens and the Heaven of Heavens, the earth and all that is therein. Thus on the ſeventh day God ended his work which he had made, or perfected his work which he had made: That which he had made perfect at firſt with mutable perfection, he now perfected again by a further degree of ſupperadded perfection; namely by the promiſe of Chriſt and his perſonall undertaking as Mediatour, by whom all thingsggCol. 1.16.Col 1:16 conſiſt: And accordingly God reſted the ſeventh day, (not in the changeable Creature) but in Chriſt the rock, and ſo the Sabbath was ſtated p. 138on the ſeventh day upon the account of Chriſt in the promiſe, upon the performance of which promiſe the ſeventh day ceaſes to be any longer a day of reſt. But enough is ſaid to ſhew the diſcharge of the old ſeventh day from obligation under the new Teſtament. We ſhall only remove ſome of the Adverſaries chief objections, and then lay down our grounds for the Chriſtian Sabbath.

He objects, Obj. 1 The Fathers inſtitution of the ſeventh day, which makes it as perpetual as the Ordinance of marriage. But

This is fully anſwered in the firſt Poſition; Anſw. where we have proved, that the Fathers inſtitution of the old ſeventh day was upon ſuch grounds as expoſed it to alteration. Thither I referr the Reader, and ſhall follow the objector to his next Argument.

From the Sons confirmation of the ſeventh day. Obj. 2 Chriſt has confirmed it (ſayes he) 1.T. T. p. 72. to p. 79. By his words. 2. By his works. By his words more generally, among the reſt of his royal Lawes which he hath ratified even to a point or Tittle, Math. 5.18. Teaching his Apoſtles to do the like, Rom, 3. James 2.10. More particularly, by proclaiming himſelf Lord of the Sabbath day Mark 2.28. As if he had ſaid, the Sabbath is mine, I am Lord of it, I made it for Man, and having given him a precept and pattern to ſanctifie it, I ſhall not make my ſelf a preſident to profane it: Now that which Chriſt layes claim to as Lord, muſt needs be confeſſed his: Therefore do we celebrate the holy Supper becauſe tis the Lords Supper. Again, Math. 24.20. He inſtructs his diſciples to pray that their flight might not be on the Sabbath day, namely forty years after his death, at what time all Ceremonies were aboliſhed by Apoſtolical proclamation. And as thus he has owned the ſeventh day Sabbath by his words, ſo he has alſo crowned it by his workt &c.] This is the main ſtrength and force of his Argument; But alas! it is to feeble to fetch life into a dead Sabbath that has lain ſixteen hundred years in the grave; we ſhall diſcuſs every particular in it, and return ſeveral anſwers to it.

p. 139We grant indeed that the Lord our Lawgiver has ratified his royal Moral Law even to a point or a tittle, Anſw. 1 inaſmuch as he came to fulfil the Law, not to diſſolve and deſtroy it. But how is every tittle to be taken? Not ſtrictly and graphically for every vowel, point and prick of a letter in the Law; but for the ſubſtance and leaſt matter of it, the leaſt Commandment in it; ſo our Saviour expounds himſelf, Matth. 5.19. Whoſoever therefore ſhall break one of theſe leaſt Commandments and teach men ſo, ſhall be leaſt in the Kingdome of God; teaching us, that by [jot or tittle of the Law verſe 18.] he meant the leaſt Commandment of the Moral Law v. 19. Thus alſo St. James ch. 2.10. He that ſhall offend in one point is guilty of all. By one point he means any one precept or Commandment in the Decalogue. He explains himſelf by the reaſon rendred verſe 11. For he that ſaid, Do not commit adultery, ſaid alſo, Do not kill: As if he had ſaid, the ſame God that gave one Commandment gave all, therefore when any one point or precept is violated, the contempt reflects upon the whole Law, the leaſt ſin being an affront to Gods ſoveraignty. So then the ſenſe of both places is the ſame; the leaſt point or precept of the Moral Law is in force under the Goſpel; and if the leaſt, much more the fourth Commandment, which indeed is none of the leaſt. But what of all this? The fourth Commandment is eſtabliſhed by Chriſt, therefore the ſeventh day in weekly ſucceſſion from the Creation; the Conſequence is infirm. For that day was never directly ſtated in the Commandment; the fourth Commmandement ſayes not, Thou ſhalt keep holy the laſt day of the week, and not the firſt, but a ſeventh day Sabbath, or one in ſeven: the old ſeventh day may be and is repealed; and yet the Commandement ratyfied to a tittle in the matter; yea in the very letter of it evangelically conſidered; to wit, as it is explained by Chriſt according to the will of God, though not the carnal reaſonings of men. But of this formerly.

p. 140That Text Mark 2.28. rightly interpreted makes nothing for the old Sabbath, but much againſt it. For theſe words [The Son of man is Lord alſo of the Sabbath day] do ſpeak Chriſts power to alter and change it, not his purpoſe to eſtabliſh & confirm it under the Goſpel, 'tis a title much like that Math. 21. where he ſtiles himſelf Lord of the vineyard; as having power to let and leaſe it out to other Husbandmen, Mark 12.9.Dominus rectè dicitur alicujus rei, qui in illam jua & poteſtatem habet extollendi & immutandi Aretius in Luc. 6. Chriſt was Lord of the Sabbath, that is had power to change the day: Engl. Annot. in Mar. 2.Luke 6Mark 2 Luke 20.15.16. And thus he was Lord of the Sabbath, having authority to alter and adjourn it to another day: the Sabbath was the vineyards Land-mark, or the Churches diſtinctive limit, & he that had power to tranſplant the vineyard, had no leſs power to tranſpoſe the Sabbath. He was Lord of the vineyard and Lord of the Sabbath in a like notion. Suppoſe it ſpake, as the objector ſpeaks, [I am Lord of the Sabbath, the Sabbath is mine] yet ſtill the ſame ſenſe recurres, is it not lawful for me to do what I will with my own? As our Lord ſpeaks in another caſe Math. 20.15. The Temple was his as well as the Sabbath, Mal. 3.1. and ſtyled hisaaPſ. 132.14.Ps 132:14 reſt forever, and hisbbIſai 56.7.Isa 56:7 houſe of prayer for all people (more then I remember, was ever ſaid of the ſeventh day Sabbath) yet the Temple is deſtroyed: and as Chriſt never meant to tye up his Goſpel worſhippers to that typical place of worſhip, ſo neither to that typical time of worſhip. He was Lord of both while they laſted, that he might diſſolve both when their ſeaſon was expired, that he might legally and ex officio give his people a diſcharge from both. As for the Authors crafty collation of theſe two expreſſions [Lord of the Sabbath day] and [Lords Supper] whereby he would inſinuate the equall authority and perpetuity of that Legal Sabbath with this Evangelical Sacrament, it ſavours of more ſophiſtry then ſolidity of Argumentation: let the unlearned know, that as the terms are different in the Greek, ſo the phraſe in our Engliſh Dialect imports different things; 'tis one thing to call Chriſt Lord of this or that, another thing to ſay tis the Lords; to ſay he was Lord of the Sabbath, and that before his death, is nothing p. 141ſo much as to to ſay, this is the Lords Supper, and that after his reſurrection; The former imports the office or authority of Chriſt, the latter implyes his Ordinance: And let the objector know, that this Epithet [foreign] is never uſed but twice in the new Teſtament; namely for the Lords Supper & the Lords day Rev. 1.10. The Holy Ghoſt never vouchſafed to honour the Saturday Sabbath with this Evangelical title. But of that in convenient time and place, we are now diſcuſſing Mark 2. where Chriſt (while the old ſeventh day was in force) profeſſes himſelf Lord of it; which plainly intimated his Lordſhip, Dominion and ſoveraignty over it, that he had authority to diſplace it, and diſpoſe of it, as himſelf thought good; the Coherence carries it clearly this way. The diſciples through the Phariſaical carping and miſpriſion of their adverſaries, were condemned for Sabbath-breaking, becauſe they had pluck'd a few eares of corne and dreſſed them for their dinner on the Sabbath day, which was a work of mercy and pure neceſſity (hunger and emptineſs conſtraining them to it) and ſo no breach of the Sabbath.Hoſpin. de orig. Feſt. cap. de Sab. But the malicious Phariſees (whoſe traditions had taught them, that to crop an herb, to pill an onyon, to roſt an apple, to kill a flea,Metens vel tantillum reus eſt, & vellere ſpicas eſt ſpecies Meſſionis. Maim. Ichabb. vide Lightf. Horae Hebraic. in Math. 12.Matt 12 much more to pluck ears of corn and rub them in their hand (which they look'd upon as a kind of reaping & threſhing) were unlawfull and ſinful actions on the Sabbath day) preſently take occaſion to condemn the diſciples for Sabbath-violation: Well; our Saviour juſtifies his diſciples and wipes off the charge of their accuſers by this argument ver. 27. The Sabbath was made for man (that is miſerable fallen man) not man for the Sabbath. Therefore the Son of man (the Meſſiah) is alſo Lord of the Sabbath day; as if he had ſaid,Cùm poſt lapſum inſtitutum fuit Sabbaturn lege & conditione quae Chriſtum jam promiſſum hominiſ que lapſum reſpexerit; non potuit Sabbatum non ſub poteſtate & domini; filii hominis, id eſt, ſeminis promiſſ… ſubjici, ab co ordinandum & diſponendum prout ip ſi viſum ac proviſum fuerit. Idm. Ibid. 'tis your error to think that all workes of mercy and neceſſity are unlawfull on the Sabbath day, for the Sabbath was made and inſtituted at firſt for man, ſubject to neceſſity and miſery, namely by ſuch a law as related to the fall of man and the promiſe p. 142of the Meſſiah; therefore the Son of man is alſo Lord of the Sabbath day; That is, it falls under my dominion and diſpoſal as the Son of man: The phraſe is obſervable, he ſayes not The Son of David, but, The Son of man; the Mediator pointed out in the promiſe made to Adam the firſt man; even he is Lord of the Sabbath day, or has dominion over it, being at firſt the foundation of it. This is the moſt probable interpretation, if we take the Son of man here for Chriſt. But very many Learned Writers take it for man or mankind in general, as it is ſometimes uſed,Filliue hominis i.e. homo. Zanch in praec. 4. Pſal. 8.5. Iſai. 65.2. And then the meaning may be this, that in caſe of urgent and pungent neceſſity, (as extreme hunger, perill of life, health or the like) every, or any ſon of man is Lord of the Sabbath day, having liberty to dreſs or prepare food, to take phyſick, to refreſh and repaire nature;Filliue hominis tam de Chriſto quàm de quovis Chriſtiuno homine intelligi poteſt. Gualter. in Loc. item Ravanel. in verb. dominus. neceſſity (as we uſe to ſay) knowes no law, that is, no poſitive Law; provided it be not a neceſſity contracted by idleneſs or improvidence. This is the expoſition of ſome very learned and godly; and it ſeemes to ſuit well with the caſe of the diſciples, as alſo the context v. 27. The Sabbath was made for man, not man for the Sabbath: Therefore (viz. in caſe of pure neceſſity) the Son of man, or mankind, is Lord of the Sabbath day. Take it in which ſenſe we will, it makes nothing for the Saturday Sabbath. The objectors notion is altogether incoherent both with the ſenſe of the Text, and ſcope of the context: but to proceed.

Touching that Text Math. 24.20. Anſ. 3 Pray that your flight be not in the Winter, nor on the Sabbath day. I have two things to anſwer.

1. By way of ſuppoſition: ſuppoſing it were meant of the Jewes Sabbath, it would ſignifie no more but this, that it would be ſuperſtitiouſly kept among the unbeleeving Jewes forty yeares after our Saviours death, (as it is to this day) and therefore pray that your flight may not be either in the winter, when it will be doleful dirty; or on the Sabbath, when it will be dangerous travelling p. 143through the coaſts of Judea, and bring you into peril of perſecution by your own countrey-men, which was one of Pauls perils 2 Cor. 11.26. For although by that time the diſciples were ſufficiently inſtructed in their Chriſtian liberty, that their flight was as lawfull on that day as another, and therefore they could not flye with ſcruple of conſcience, yet the ſuperſtitious Jewes (to whom ſuch flight might be offenſive) in all reaſon would Shimei-like, barke at ſuch harmleſs paſſengers, if not bite and ſnap them. And whereas it is objected,T.T. p. 78. That it cannot be rationally conceived, that the Jewes instead of ſecuring themſelves ſhould trifle away their time in perſecuting the Chriſtians. This objection is anſwered by himſelf in the very next words almoſt: For, ſayes he, the Jewes were ſo ſuperſtitious that they durſt not fight for their life; Then I may well inferre, that tis moſt likely they were alſo ſo zealous that they would perſecute any who ſhould flye for their life, if they themſelves would rather dye then flye, or fight for their lives (as he ſuggeſts) much more would they hinder the flight of others. So that if the old Sabbath were intended by our Saviour, it was rather with a note of diſlike then approbation; as foreſeeing that through the ſuperſtition of the Jewes it would be an occaſion of perſecution to his ſervants, as it had often been to himſelf. Suppoſing I ſay (for I grant it not) that the Jewes Sabbath was here meant, it muſt be conſtrued in ſuch a ſenſe; namely, that they are counſelled to deprecate their flight on that day for the better avoiding of bodily calamities; for in reference to that day we cannot ſo much as ſuppoſe any ſoule diſtreſs incident to the diſciples by reaſon of ſuch flight; we cannot conceive how they ſhould be ſtraightned in conſcience out of any religious reſpect to that day at the ſiege or ſacking of Jeruſalem, ſince the adverſary himſelf confeſſes, That all ceremonies were then aboliſhed by Apoſtolical proclamation; For which he cites Coloſ. 2.16, 17. Which Text does irrefragably prove the repeale of the old Sabbath, as was ſaid before. And thus he is caught in his own trap. But

p. 1442. By way of affirmation, I aſſert, That theſe words of our bleſſed Saviour (pray that your flight be not on the Sabbath) are to be underſtood of our Chriſtian Sabbath, the firſt day of the week; not directly indeed, but by very good conſequence, as Mr. Cawdrey and Mr. Byfield do convincingly argue it. For (ſayes the one) our Saviour does here ſpeak of a Sabbath indefinitely, and a Sabbath to be obſerved long after his death, even at the deſtruction of Jeruſalem; and this was ſpoken to his diſciples apart from the multitude, ſayes the other v. 3. and the period of time here pointed at was forty years after his death, when the Jewiſh Sabbath was gone, and the Goſpel ſufficiently publiſhed, whereby the ceremonial Law was evacuated, and become not only dead but deadly. Not that the old Law of a Sabbath (the fourth Commandment) was then out of force, but the Law of the old Sabbath. And then the concluſion is this, Chriſt ſhewes a Sabbath to continue and a religious reſpect due to a Sabbath ſtill after his death; yet not the Jewes Sabbath, therefore he intended the Chriſtian Sabbath to be obſerved according to the fourth Commandment. As for the Jewes Sabbath tis certain, that it was void at this point of time; yea long before this forewarned flight, the Apoſtles and Chriſtians had their aſſemblies apart from the other Jewes, and kept the Lords day, the firſt day of the week; as on the Great day of Pentecoſt, Acts 2. and at Troas Acts 20.7. And although ſometimes the Apoſtles did preach on the ſeventh day, yet as Mr. C. notes, it was only before the time mentioned Acts 20 never after, and only in other Cities abroad, not at Jeruſalem; for there we never read a word of the Sabbath in all the ſtory of the Acts. I conclude therefore, with that reverend Author, that no reaſon can be given why our Saviour in this prophetical caution ſhould regard the Jewiſh Sabbath, but altogether the contrary, in regard the Chriſtians inhabiting in Jeruſalem and the Coaſts about Judea preferred the Lords day before it; and it would be grievous to gracious hearts to have their holy reſt interrupted with the noiſe of p. 145warlike tumults, and the hurry of a tumultuous flight; well might the diſciples be taught to pray, Lord, when ever we be driven from the place of our Reſidence, let it not be on a day of holy reſt, for that would be as uncomfortable to our ſouls as a winters flight would be cumberſome to our bodies? Not that it would be ſinful or unlawful (when life lay at ſtake) to flye on the Sabbath; for to ſave a mans life is a Sabbath-dayes duty, and a matter of far greater moment then to leade a beaſt to the water, or pull an oxe out of a pit, both which are allowable: it may therefore be ſcored down among the reſt of T.T's. errors and overſights, that he makes it a ſin to flye on the Sabbath day, when peril of life puts a man upon it, for h… terms it, a diſhonor to God and prophaning his ſacred ſeaſon; p. 77.and yet he ſayes in the next page, That had their flight bin on the Sabbath, as long as they carried nothing, they could not be counted Tranſgreſſors; Which may paſs for another of his contradictions. But for a cloſure to this anſwer, we have deliberately weighed our Saviours words and ſayings concerning the Sabbath, but cannot find that ever he ſpake one word or one ſyllable, in countenance of the old ſeventh day, as the Sabbath of Chriſtians; his words prove no ſuch thing. And laſtly

Whereas his workes are pleaded as the crown of that day, Anſw. 4 I am content (if the author think good) to venture the whole weight of the cauſe in this bottom. That day which Chriſt has crowned with his greateſt wonders is to be moſt highly eſteemed among Chriſtians. 'Tis his own grant,p. 78. and 'tis a truth; now let him have but a little patience, and we ſhall prove by undeniable Arguments, that in this reſpect the firſt day of the week carries away the Crown from all other dayes, old Sabbath and all. If Chriſts reſurrection, his often apparitions, the miſſion of his Spirit, the inſpiration of his Apoſtles, the converſion of three thouſand ſouls ot once, be worthy the name of wonders, ſurely the firſt day of the week is a day of wonder, a day of honor and renown above all the dayes that ever the Sun ſhone p. 146upon: The moſt glorious day that ever God created, the moſt ſolemn day that ever the Church celebrated; a day that has crowned Chriſt, and a day that Chriſt himſelf has crowned with the greateſt glory of any day that ever dawned upon the world.Rom. 1.4.Rom 1:4 I ſpeak but the words of truth and ſoberneſs;Luke 13.32. Pſalm 118.24. Joh. 20.22, 23. Cant. 3.11.Luke 13:32Ps 118:24John 20:22John 20:23Song 3:11 the Lords day is no day of ſmall things; 'tis the day of the Lords power, the day of his perfection, the day of his praiſe and glory, the day of his bounty and bleſſing, the day of his eſpouſals and of the gladneſs of his heart, which can be underſtood ſo properly of no day as of this (the Reſurrection day). Let prophane Eſaus deſpiſe it, and proud Notioniſts oppoſe it at their peril;Behold King Solomon with the crown wherewith his mother crowned him in the day of his eſpouſals and in the day of the gladneſs of his heart; never was Chriſt more viſibly Crowned by his Church then on the Lords day, which alſo was the day of his eſpouſals when he was made ſure to his Church by a ſure Covenant, even the ſure mercies of David Hoſ. 2.19, 20. Acts 13.34.Hos 2:19Hos 2:20Acts 13:34 but let neither of them blame me, if I honor and eſteem it above all dayes, till they can ſhew me another day which the Saviour of the world has honored and exalted above it. Never tell me of one or two miracles wrought on the ſeventh day (yet I deſire to adore Chriſt in all his miracles) but ſhew me ſuch a confluence of wonders and wonderful tranſactions wrought by him whoſe name is wonderful on that day, as on this, and I will confeſs I have loſt the day. Alas! It cannot be, that one tranſcendent act (the Reſurrection of the Lord Jeſus from the dead, the finiſhing act of our Redemption) weighs down all the honor of the ſeventh day, with advantage; 'Tis objected, that our Saviour was pleaſed to put forth his Divine vertue on the ſeventh day in ſundry miracles, miracles of healing and the like; I anſwer, 'Tis very true, and to him be all the glory. But if it were an honor to that day that our Heavenly phyſitian healed the ſick, what a Crown of glory was it to his own day, that he raiſed the dead? Yea that being dead he raiſed himſelf from the dead? ſo alſo if he dignified the ſeventh day by caſting out unclean Spirits; how much more the firſt day by ſending his holy Spirit? If his preaching in the Synagogues were an honor to the ſeventh p. 147day; how much more his preſenting himſelf, in that great Aſſembly of Divines twice (at leaſt) on the firſt day of the week? Did Chriſt ever riſe from the dead on the ſeventh day? Did he ever appear to his diſciples on that day? Did he breath forth the bleſſed Spirit on that day? Did he ever preach a Sermon (after his Reſurrection) on that day? But I need go no further; here is light enough if men had but eyes; I hope by this time the Objector ſees the invalidity of his ſecond Argument; that which he calls the Sons confirmation. He proceeds to a third, from the Spirits approbation of the ſeventh day.

What ever the bleſſed Spirit ſhall approve of, Obj. 3 we may reſt upon it as an infallible truth: T. T. p. 81. to 94.But he has highly approved of the ſeventh day; witneſs, firſt his high applauſe of the pious womens reſting on the ſeventh day according to the Commandment, Luke 23. ult. Which although it were after Chriſts crucifixion, yet St Luke was not inſpired to write his Goſpel till after his aſcention. Secondly, The Spirits glorious manifestation, and mighty operation on the day of Pentecoſt Acts 2. Which he would fain perſwade us to be the ſeventh day. Thirdly, The Spirits conſtant appellation, calling the ſeventh day, and none but that, the Sabbath day &c.] Here is a great ſhew of Argument, but it ſignifies little and concludes nothing, when it comes to ſcanning. For

Although it ſeem to be ſpoken in praiſe of theſe holy women, Anſw. 1 that they reſted the Sabbath-day according to the Commandment, yet (as was elſwhere noted) this was before our Saviours reſurrection, not after: And how ever they are commended for keeping the Sabbath before Chriſts reſurrection, yet others are condemned, or ſharply blamed for obſerving dayes (the ſeventh day not excepted) after Chriſts aſſention; I mean (as the Apoſtle does) Jewiſh dayes, Gal. 4.10. O but St. Luke wrote not his Goſpel till after the aſcention: Anſwer. What then? was the old Sabbath therefore in force at that time? by the ſame rule he may conclude the Paſſeover (mentioned by the ſame Evangeliſt in the**ch. 22, v. 7. foregoing Chapter) was then p. 148in force too: We are to judge of theſe womens practiſe according to the date of their act, not according to the date of the Evangeliſts book. Beſides ſome take theſe words to be no commendation, but a bare hiſtorical narration: And if the particular day be here intended, as referring to the Commandment they conceive it may be ſpoken ſignantèr, and (according to the original) the Text may be rendered thus; they returned and prepared ſpices and ointments**foreign. and reſted that Sabbath day indeed according to the Commandment; that is, they reſted indeed that Sabbath day, but never after (upon that day) according to the Commandment. Again, others expound it thus, it was not the particular day on which the Sabbath was then kept, ſo much as their**Mr. Collier againſt Fiſher p. 13, 14. manner of keeping it which is looke at in referring to the Commandment; and ſo the commendation pitches rather upon the quomodo then the quando; therefore it is not ſaid, they reſted the ſeventh day (as T.T. prints it) but they reſted the Sabbath day, or day of reſt according to the Commandment, the moſt that can be made of it is this, that tis a commendable thing to dedicate a day of reſt to religious and holy reſt.

The Spirits appellation argues not his divine approbation; Anſw. 2 my meaning is, The Holy Ghoſts often (I cannot ſay alwayes) calling the ſeventh day, Sabbath day, proves not his approbation of that day for our Chriſtian weekly holyday under the Goſpel, becauſe under the ſame name and title he has bin pleaſed to diſown that day, Coloſ. 2.16. No matter though it be ſometimes called Sabbath after it was diſcharged, for ſo is circumciſion called circumciſion, and the other Feſtivals of the Jewes (Pentecoſt eſpecially) called**1 Cor. 16.8.1 Cor 16:8 Pentecoſt, long after it was degraded from the dignity of a ſolemn Feſtival; as a man may be called by his proper name afer he is dead and buried. And ſo I might proceed to the refutation of his next notion about the feaſt of Pentecoſt; viz. That it fell that year on the Saturday or ſeventh day; but this ſhall receive a more full anſwer in a more fit and proper place. His fourth and laſt Argument p. 149for the ſeventh day, is from the Saints obſervation; which runs chiefly upon the practice of Paul; it would be too tedious to tranſcribe his whole ſtory. Take the ſtrength of it as it follower in this plauſible Objection.

As it was Chriſts conſtant cuſtome to celebrate the ſeventh day Sabbath Luke 4.18. So it was Pauls Acts 172. Obj. 4 and ſuch as his cuſtome was, ſuch was his commiſſion: and we must be followers of Paul as he was of Chriſt 1 Cor. 11.1. tis his own rule, Philip. 4.9. Thoſe things which ye have both learned, and received, and heard, and ſeen in me, do; Only it muſt be underſtood with theſe limitations, that Pauls practice be plain, poſſible, peaceable, Evangelicall and unrepealed; for we may not follow Paul in his compliance with the Jewes in ceremonials, no not to gain the Jewes. But his practice in obſerving the ſeventh day was truly Evangelical, and never in the leaſt tittle repealed, nor altered; neither was it his ſingle practice, but the cuſtome of all his companions and aſſociates Acts 13.13, 14. ch. 15.40.16, 13, 17, 24. And that not only among the Jewes but the Gentiles alſo Acts 13.42. ch. 18.4. Therefore he did it not to pleaſe the Jewes, but purpoſely for a pattern to the Gentiles: Hence he exhorts the Corinthians (Gentile Churches) to follow him as he followed Chriſt; and it was at Corinth that he kept the Sabbath Acts 18. Therefore this was the pattern wherein he would have them be his followers, and us alſo, for the Epiſtle is written to us as well as to them, 1 Cor. 1.2. Thus he pleads Pauls cuſtome, and addes, It was his conſtant cuſtome; and whereas (ſaies he) it is made a great Argument for the obſervation of the firſt day, that Paul preached once that day Acts 20.7. it is as clear Paul preached every Sabbath-day Acts 18.4. Only the Tranſlators have not dealt ſo clearly (upon which account among others he charges them with ſin yea with inexcuſeable ſin, p. 139.) becauſe Acts 20.7. they render the word (preaching) for the greater advancement of the firſt day, whereas Acts 18.4. they call it (reaſoning) to obſcure the ſeventh day, although the Greek word be the ſame in both places. Then he frames an objection againſt himſelf (which he can never an ſwer)

p. 150Obj. Paul only took that opportunity to preach to the people. To which he anſwers, 1. They that object thus ſpeak without book, 2. They make the Apoſtle a conſtant diſſembler. 3. They may as warrantably lay this crime to Chriſt himſelf, (that he took ſuch opportunities, and not in conſcience of the Sabbath). Thus he words it out, and caſts ſeducing gloſſes upon the ſacred Scriptures, to beguile unſtable ſouls; but I ſhall indeavour to undeceive him and others by ſundry anſwers to his ſpecious Argument.

The propoſition upon which he argues (that we muſt follow Paul as he followed Chriſt) is true in a Scripture ſenſe, Anſ. 1 but his expoſition and application of it is falſe; for if he take Pauls following of Chriſt materially, for his doing the ſame things that Chriſt did (as it ſeems he does) and then argue univerſally from it (as he muſt if he will make any thing of it) his concluſion will contradict himſelf; for he has granted ſome exempt caſes wherein Pauls practice does not bind us, and yet his practice therein was materially the ſame with Chriſts; and I will give him ſome inſtances to put it out of queſtion, that in ſome caſes Paul did what Chriſt did, and yet we are not bound to do as Paul did.Luke 2.42. John 2.13 ch. 5.1. ch. 7.10.Luke 2:42John 2:13 For example, our Saviour Chriſt uſed at the ſolemn feſtivals of the Jewes to go up to Jeruſalem (as at the feaſt of Paſſeover, Pentecoſt and the reſt) and Paul did the like; He haſted to be at Jeruſalem at the Feaſt of Pentecoſt,Acts 18.21. ch. 20.16.Acts 18:21 and I muſt by all means (ſaies he) keep this feaſt that cometh in Jeruſalem. So that, if to practice the ſame things in any kind that Chriſt did, be to follow Chriſt, herein Paul was a follower of Chriſt; yet I hope it followes not that herein we muſt be followers of Paul, unleſs he would have us all turn Jewes. The like I may ſay concerning the Jewes Sabbath: if he object againſt the parallel, and ſay it will not hold, becauſe thoſe other Feſtivals are repealed, but ſo is not the ſeventh day: I reply, let him ſhew me a repeal for the one, and I ſuppoſe I can ſhew him as good a repeal for the other. His grand objection is, That the ſeventh day was never expreſly repealed; p. 151I anſwer no more was Pentecoſt: Where does the Holy Ghoſt ſay in expreſſe termes, Pentecoſt is abrogated: if he ſay it is included among the reſt of thoſe holidayes Gal. 4. Coloſ. 2. I will ask him, how can he tell that, as long as it is not expreſly named? If he ſay it is implyed, I anſwer ſo is the ſeventh day, and then we are agreed. Nothing can be objected againſt this anſwer, for the inſtance I have given is plain and pertinent. And although I am fully convinced that Pentecoſt is abrogated as well as the Saturday Sabbath (and that as well as this) yet I am perſwaded if a man liſted to be contentious, he might make as much ado about the Feaſt of Pentecoſt, and have as much to ſay for it from the practice of the Apoſtle, as can be ſaid for the Saturday Sabbath, yea more; for whoever heard St. Paul ſay of the Sabbath, as he ſayes of Pentecoſt, I muſt needs keep the Feaſt? If he had ſaid as much of the ſeventh day I ſhould have thought he had made conſcience of keeping it, which doubtleſs he did not, or he would never have omitted it at Troas, as it ſeems he did Acts 20.7. where he tarried ſeven dayes, and not a ſyllable of keeping the ſeventh day; but the firſt day of the week.

But ſayes the Objector, it was Chriſts cuſtome to celebrate the ſeventh day Sabbath, and ſo it was Pauls. Chriſt as his cuſtome was went into the Synagogue on the Sabbath day Luke 4.16. And Paul as his manner was did the ſame thing. Chriſts cuſtom herein was the very ſame with Pauls. Anſwer, Tis not ſaid that Paul obſerved their Sabbaths; but he went into their Synagogues, and reaſoned with them three Sabbaths.If we ſhould grant him his Argument he would get nothing by it. For it makes as much for the Jewes Synagogues as the Jewes Sabbath. And what would follow from hence? Suppoſe there were a Synagogue of the Jewes in Colcheſter, as there is at Amsterdam; will he ſay that Chriſtians are bound in conſcience to frequent it becauſe Chriſt as his cuſtome, and Paul as his manner was frequented their Synagogues? If Paul did it from a principle of conſcience, or obedience to the Law, as Chriſt did, I ſee not how he can avoid it; but if Paul did it only in a way of Chriſtian prudence, to win the Jewes, he has loſt his p. 152Argument; for the like I ſay of the Sabbath.

Whereas he further dictates, Anſ. 2, That it was both Chriſts and Pauls conſtant cuſtom to obſerve the ſeventh day; I anſwer, if by conſtant he mean continual, I deny both, for however our bleſſed Saviour during his ſtate of humiliation, obſerved that day while he lived, yet he never owned it after his reſurrection from the dead, no not once (that we can find) during all thoſe forty dayes between his Reſurrection and Aſcention, which made up almoſt ſix weeks. In which ſpace he often appeared to his diſciples on the firſt day of the week, inſtructing them in the things pertaining to the kingdom of God. But not once did he ſhew his bleſſed face, or ever open his mouth all that while on the ſeventh day that we read of; which doubtleſs he would have done, and we ſhould have heard of it, had it bin his pleaſure to have the Sabbath continued on that day after his reſurrection, as it was before. And as for St. Paul, (whatever his cuſtom was among the Jewes) tis certain that among the Chriſtian Gentiles ſeparated from the Jewes he kept the firſt day of the week, Acts 20. and taught others to keep it 1 Cor. 16.1, 2. But not a word of keeping the ſeventh day in all his Epiſtles.

Tis as falſly as boldly aſſerted, Anſ. 3 That Paul did conſtantly obſerve the ſeventh day both among Jewes and Gentiles. The places alledged prove no ſuch thing; tis ſaid indeed Acts 13.42. that the Gentiles beſought Paul to preach the next Sabbath day, when almoſt the whole City came together to hear the word of God; and Acts 18.4. He reaſoned in the Synagogue every Sabbath, and perſwaded the Jewes and the Greeks: But what Gentiles were theſe? Not Gentile-Churches diſtinguiſhed from the Jewes, but either Jewiſh proſelytes Acts 13.43. Or Pagan Gentiles mingled among the Jewes; and admitting ſome Chriſtian converts among them, yet ſtill they were ſuch as had no Church-aſſemblies by themſelves, but frequented the Synagogue-aſſemblies, where the Jewes obſerved no other Sabbath but the ſeventh day Acts 13. ch. 17. ch. 18. And therefore as p. 153long as the Jewes were tractable Paul and others frequented their Synagogues on their Sabbaths, not out of any religious reſpect (on his part at leaſt) to the Jewes Sabbath but meerly for the opportunity of their aſſemblies; upon which account he alſo went up to Jeruſalem at their other Feſtivals; as tis ſaid, ch. 18. He haſted to be at Jeruſalem at the Feaſt of Pentecoſt: What meant Pauls haſting thither, ſayes Chryſoſtome? Why,foreign Hom. 43. in Act. foreign. Idem. it was not for the Feaſts ſake, but for the multitudes ſake, then met together; he haſted thither to preach the word. So here it was not out of any devotion either to the Jewes Sabbath or their Synagogue, that he reaſoned with them everly Sabbath-day (as long as they would hear reaſon) but becauſe of the concourſe of people then and there aſſembled: As, if there were a Synagogue of the Iewes in London, a Miniſter of Chriſt might occaſionally viſit it on their Saturday-Sabbath to diſpute with thoſe infidels and convince them that Jeſus is the Chriſt; yet be far enough from owning either their Synagogue, or their Sabbath; and that Pauls practice among the Jewes and ſuch Gentiles as the Text ſpeaks of, amounts to no more then this;1 Cor. 9.20.1 Cor 9:20 namely an occaſional act or at moſt a prudentiall act (Whereby to the Jewes he became as a Jew, that he might win the Jewes, and to them under the law, as though he were under the Law) is evident, becauſe when he ſaw no hope of winning them to the faith of Chriſt, but they grew obſtinate and refractory, contradicting, blaſpheming, and openly oppoſing the Goſpel, yea perſecuting thoſe that embraced it, Paul and his converts, now no longer frequent their Synagogues, but ſeparate themſelves and joyn in Chriſtian aſſemblies by themſelves.Acts 17.4, 5. Acts 19 9. ch. 18.17.Acts 17:4Acts 17:5Acts 19:9 Thus the beleeving Jewes and Proſelytes of Theſſalonica, ſo alſo thoſe at Epheſus, and at Corinth when they oppoſed themſelves and blaſphemed, Paul ſhook his rayment againſt them, to ſignifie that God had now ſhaken them off, and he would have no more to do with them; and after this, Acts 18.6. we hear no more of his preaching on the Jewes Sabbath. For when the Churches of Chriſt p. 154were ſeparated from the Synagogues, they kept the firſt day of the week, paſſing by the Jewiſh Sabbath. The converted Gentiles we are ſure did ſo Acts 20.7. And whereas tis objected, That this was but once, whereas tis clear that Paul preached every Sabbath day. I anſwer, if this were true, yet the conſequence (that therefore the Jewes Sabbath was more reſpected by Paul then the Lords day) is utterly falſe. For one ſingle inſtance of Apoſtolical practice in a Gentile Church, will weigh down a hundred in a Jewiſh Synagogue, ſince among the Jewes the Apoſtle became all to all that he might win ſome. Whereas among the Gentiles his practice was purely Evangelical. And to turn the point of the Argument againſt the Objector; we muſt be followers of Paul as he was of Chriſt. Now Chriſt celebrated the firſt day of the week in a pure Goſpel Church, John. 20.26. And never the ſeventh day (after his reſurrection) and as Chriſt did, ſo did Paul, Acts 20. and as he did, ſo muſt we. Himſelf grants that we muſt follow Paul only in ſuch practices as were Evangelical and unrepealed. Now the firſt day of the week is ſuch. Purely Evangelical, and never yet repealed, therefore he muſt eat his words or yield his cauſe. As for the old ſeventh day it was both legal (according to his principles, it muſt be an appendix to the Covenant of works being inſtituted before the fall, when there was no Goſpel, therefore purely legal) and according to my principles, partly legal (as circumciſion was) therefore repealed among the reſt of thoſe legal dayes of worſhip: Coloſ. 2. for though he cannot read the repeal there, yet through mercy I and others can. Or if it be not repealed, it is expired, and was never revived by Apoſtolical practice or precept in any one Chriſtian Church. I have given him one inſtance of a Chriſtian Church meeting on the firſt day of the week to worſhip Chriſt, let him ſhew me but ſuch another for the Jewes Sabbath among the Gentiles, & erit mihi magnus Apollo. Anſ. 4

Pauls practice among the Jewes (in things temporary) p. 155is no pattern for the Gentiles.aaActs 21.25Acts 21:25 St. James telles him, that whatever they did among the Jewes in reſpect of legal cuſtomes, (to win upon their weakneſs). yet as toucking the Gentiles which beleeved they had written and concluded that they ſhould obſerve no ſuch thing. And what if Paul did obſerve the ſeventh day among the Jewes; muſt this needs conclude againſt the change of the Sabbath, from the laſt to the firſt day of the week? he may as well ſay, the ApoſtlesbbActs 16.3.Acts 16:3 circumciſing of Timothy to gratifie the Jewes, diſproves the changing of circumciſion into baptiſm. If it be Objected, that the conſequence is not good becauſe however Paul circumciſed Timothy the better to win upon the Synagogue Jewes (whoccActs 10 28.Acts 10:28 would have no familiar converſe with uncircumciſed Gentiles) yet he would by no means yeild to haveddGal. 2.3, 4, 5.Gal 2:3Gal 2:4Gal 2:5 Titus circumciſed in compliance with the Jewes in Chriſtian Churches. I anſwer, the very ſame may I affirm touching the Jewes Sabbath, which however it might be tollerated for a while in the Synagogues, yet it was never allowed in the Churches of Chriſt among the Gentiles, nor ever practiced without reproof, as in Gal. 4. or if it were, I deſire to ſee the place, and the proof, which I confeſſe I am yet to ſeek.

Tis no leſſe notorious an untruth, that not only Paul, Anſw. 5 but all his companions kept the ſeventh day: Some of them might poſſibly attend him to the Synagogue, but few of that train which accompanyed him to Troas, Acts 20.5. Where he celebrated the Lords day and Lords Supper among the diſciples. As for the women which on the Sabbath day reſorted to the rivers ſide, where prayer was wont to be made, they were Jewiſh proſelyteſſes (witneſs their meeting on the Jewiſh Sabbath) Lydia to be ſure was ſo, for ſhe was a worſhipper of God before Paul came there, but unbaptized if not unconverted till then. What he would make of this meeting by the rivers ſide, I know not, unleſs it be to furniſh his Sabbath-keepers with meditations, as he ſeems to ſpeak in the cloſe of his book p. 144. which ſhewes his high eſteem of Rivers, and ponds and p. 156ſuch like watry places.De bello Jud. lib. 7. ch. 24. Tis a wonder he forgot Joſephus his ſtory concerning that River in Paleſtina, called the Sabbatical River, which being dry ſix dayes, uſed to fill up its channel, and run very ſwiftly the ſeventh day; from whence the Jewiſh Rabbins plead ſtoutly for their Saturday Sabbath: But as one anſwers them wittily out of Galatinus; in caſe that River whiles it was in being was a good Argument that the Jewes Sabbath was to be obſerved; now, ſince there is no ſuch River to be found, it is a better Argument that their Sabbath is not any where to be regarded. Mr. Brabourn and he had beſt go on Pilgrimage to find out that famous river; I dare ſay it would be a more taking Argument among ſimple people for the Saturday Sabbath then any they have yet alledged.

For his quarrell with the reverend Tranſlators, Anſ. 6 I tell him again tis cauſeleſſe: What if they tranſlate foreign, preaching, Acts 20.7. and reaſoning, Acts 18.4. or, diſputing, as it is rendred, Acts 19.9. Sure they ſaw good ground for this variation: Though the word be the ſame, yet the ſcope of the Texts is not the ſame; for Acts 20. Paul was among Chriſtians, and Chriſtians that came together to communicate at the Lords table, and that's no time to diſpute, but to beleeve, to act faith, and not reaſon, therefore well is it ſaid there; Paul preached to them; ſome quickening Sermon doubtleſs to excite their Sacramental graces. But Acts 18. he was among a company of unbeleeving, wrangling Jewes, and there they do well to render it reaſoning; Mark 9.34. Acts 17.17.Mark 9:34Acts 17:17which (unleſs the context carry it another way) is the moſt apt and uſuall ſignification of the word.foreign. The very art of reaſoning [Logick] has its name from this compound. What raſhneſſe therefore and ſinful ſaucy boldneſs is it in this Author, to throw dirt in the faces of thoſe eminent inſtruments (the Tranſlators of the Bible) charging them with inexcuſeable ſin becauſe they croſs his humours and erroneous conceipts?

To ſay, Anſw. 7 as we do, that Paul took the opportunity of the old Sabbath to preach to the people, is not to render him p. 157a conſtant diſſembler, as he reproachfully accuſeth us; but to commend him as a diligent diſpenſer of the word of truth, who for the quicker progreſs of the Goſpel, was willing to embrace all opportunities; to preach in ſeaſon and out of ſeaſon wherever he came. Neither is it to ſpeak without book, as we ſhewed above; nor does it charge Chriſt with any criminal imputation; he kept the Sabbath (while it was in force) from a principle of conſcience, in obedience to the Law, Paul from a principle of Chriſtian prudence and indulgence, the better to promote the Goſpel; and ſo his cuſtom was not formally the ſame with Chriſts, neither does his cuſtom argue his commiſſion, unleſſe it be in things Moral and Evangelical, and among the Gentiles,**Ro. 11.13. ch. 15.16. Gal. 2.7. 1 Tim. 2.7.Rom 11:13Gal 2:71 Tim 2:7 to whom he was cheifly ſent as a commiſſion-officer of Chriſt, to preach the Goſpel of the uncircumciſion. Laſtly, Pauls reaſoning in the Jewes Synagogue at Corinth, and that every Sabbath (till he were perſecuted) and his general precept to the Corinthians, and other Chriſtians to be followers of him, is as good a plea for the Synagogue, as the ſeventh day; and indeed a Jewes Sabbath, and a Jewes Synagogue would do well together. So that (all objections to the contrary notwithſtanding) it remains a firm and immoveable truth of God, that the old ſeventh day is diſcharged, from being a Sabbath, or day of weekly ſolemn worſhip to the people of God.

Now by way of Tranſition to the ſecond branch of my Argument [that the firſt day of the week is deſigned for a day of weekly ſolemn worſhip under the Goſpell] I would remind the Reader of what was premiſed and proved before; viz. That the Law of the fourth Commandment (for the proportion, of ſix working dayes, and a ſeventh every week for ſolemn worſhip, ordinarily) is ſtill in force under the Goſpel. Which being made good, and the old ſeventh day manifeſted to be void, one Argument will put it out of all queſtion, that the firſt day of the week, is the only day of weekly worſhip to be obſerved under the Goſpel. As thus:

p. 158That day of the week upon which above all others (in the vacancy of the old ſeventh day) God has ſet his mind in the Law; and upon which, above all other dayes Chriſt has ſet his mark in the Goſpel, muſt needs be the Chriſtians weekly day of ſolemn worſhip, or Sabbath day.

But the firſt day of the week (the old ſeventh day being void) is the day above all others in the week upon which God has ſet his mind in the Law; and upon which above all other dayes, Chriſt has ſet his mark in the Goſpel: Therefore, The firſt day of the week muſt needs be the Chriſtians weekly day of ſolemn worſhip or Sabbath day.

The propoſition is undeniable; for what better warrant can be pretended for a weekly Sabbath, then Gods mind or will in the Law and Chriſt Mark in the Goſpel?

The Aſſumption is all that requires proof, namely, [That the ſeventh day being void, the firſt day of the week is the day above all others upon which God has ſet his mind in the Law, and Chriſt his mark, his ſignal mark in the Goſpel] Both which ſhall be diſtinctly and demonſtratively proved, by Scripture-conſequence and evidence.

1. That (the ſeventh or last day of the week being void, as we have proved) the firſt day of the week is the only day, upon which it appears that God has ſet his mind in the Law; I mean, the Law of the fourth Commandment, which may be thus made out. It was the mind and pleaſure of God, that the proportion ſtated in the Commandment, (ſix dayes in the week for civil imployment, and one for ſacred and religious reſt) ſhould be obſerved in all ages,Exod. 35.2. Ezek. 46.1. See Mr. Gawdrey p. 1. ch. 9. S. 53. and part 3. ch. 3.Exod 35:2Ezek 46:1 both under the Law, and under the Goſpel. Now the ſeventh day which was obſerved under the Law, being diſcharged; there is no other day but the firſt day of the week on which Gods proportion can be preſerved and perpetuated without intermiſſion and interruption. [For take any other day, as the ſecond, or third, or fifth, or ſixth, and there would be loſſe of time; it would not be (for once at leaſt) one day in ſeven, but one of ſome other number; and beſides, the ſix working dayes would not come all together, p. 159but ſome of them would go before the day of reſt, and others would come after it, in one and the ſame week. Both which would offer violence to the Holy Commandment, which as it requires but one day in a week for religion, to ſix for worldly buſineſſe, and allots ſix for worldly buſineſs to one for religion ordinarily; ſo it takes order that the ſix working dayes muſt go together, and the day of reſt not come between them in the ſame week, but either go before, or follow them. Now in pitching upon the firſt day of the week both theſe were punctually obſerved at the firſt change of the day; for in the revolution of twice ſeven dayes there were two dayes for religion, the laſt of the firſt ſeven, and the firſt of the latter ſeven; and in each revolution the ſix working dayes are all together]. And thus it is ſtill ſucceſſively week after week; and thus it ſhall be perpetually (I queſtion not) to the laſt week of the world; for I am aſſured that the old ſeventh day is void, and I am fully convinced that (whatever the Lord Chriſt could have done) we cannot make choice of any other weekly day of worſhip, but the firſt of the week, to hold up the morality of the fourth Commandment; which as the above mentioned Author (at whoſe torch I have lighted my candle) obſerves, is a thing worthy of ſpecial note, any may afford a ſatisfying reaſon, why there is no expreſſe inſtitution of the firſt day of the week in the new Teſtament viz. Becauſe the vertue of the fourth Commandment doth of it ſelf fall upon that day, the former being void, being the only day capable of keeping up Gods proportion perpetually determined in the Commandment; yet I confeſs (as formerly) that the Commandment does not directly inſtitute the day, but falls upon the obſervation of it, and ſuppoſes the inſtitution; neither do I urge it directly for the deſignation of the day; for the firſt day of the week is not expreſly mentioned in the fourth Commandment, (no more is the laſt day of the week neither) (but a ſeventh day is; which although (as I ſaid before) it could p. 160not be reſtrained to one day more then another; yet my meaning was, and is, that it could not be ſo tyed to the laſt of ſeven, as not to be applyed to the firſt of ſeven, if God ſo pleaſed. Briefly, this argument concludes rather for the obſervation, than the deſignation of the firſt day day of the week, as the only day upon which (in the vacancy of the old Sabbath) God has ſet his mind in the Law. And good reaſon. For

2. This is the day, upon which, above all other dayes Chriſt has ſet his mark, his ſpecial, ſignall, characteriſtical mark in the Goſpel, to mark it out for a day of weekly ſolemn worſhip under the new Teſtament. A ſeven-fold mark he has ſet upon it, which the malice of men and divels ſhall never be able to obliterate. As

1. His glorious Reſurrection upon this day. 2^dly. His ſeveral veral Apparitions. 3^dly His gracious actions and ſpeeches at thoſe apparitions 4^th The Miſſion of his Holy Spirit on this day. 5^th The inſcription of his own bleſſed name upon it. 6^th His Apoſtles and Apoſtolical Churches obſervation of it. 7^th Their preſcription about it. Of which I ſhall treat in order, as they lie, anſwering all objections that oppoſe themſelves againſt this conquering truth of Chriſt.

1. What a mark of honour, yea, what a crown of glory is it to this day, that it had the favour above all the dayes of the week to be Chriſts reſurrection-day? The Sun in the firmament ariſes and ſhines upon other dayes as well as this, but the Sun of righteouſneſs never aroſe upon any day but this, and if we will beleeve the Holy Ghoſt, the inſtitution of the day had its foundation here.Pſalm 118.22, 23, 24.Ps 118:22Ps 118:23Ps 118:24 For the diſcovery whereof I ſhall once more deſire the Reader to turn to that Text, Pſam 118. The ſtone which the builders refuſed is become the head-ſtone of the corner, So 1 Pet. 2.7.1 Pet 2:7this is the Lords doing and it is marvellous in our eyes. This is the day which the Lord hath made, &c. The Apoſtle Peter expounds this Text and applies it to Chriſt Acts 4.11. where, (ſpeak. to Caiaphas and the reſt of the Councill who went for builders) p. 161he boldly tells them, This is the ſtone which ye builders refuſed; which is become the head of the corner; he ſpeaks it of Chriſt and of Chriſts reſurrection; for v. 10. he had ſpoken of their refuſing him in his Crucifixion, and Gods exalting him in his reſurrection. Whom ye crucified and whom God raiſed from the dead. Thereby making him both a corner-ſtone, and head of the corner; Head of all principality and power. Coloſs. 2.10. head (or Lord) of the living and the dead, yeas, head of Heaven and earth, having all power in Heaven and earth then given to him. Matth. 28.18. Thus of Davids prophetical prediction. Next let us conſider his application of it; 1. In reſpect of the deed done; 2. In reſpect of the day on which it was done. 3. In reſpect of the duty of that day.

1. The deed or work done (the raiſing of Chriſt from the dead) he magnifies as the Lords own act, his marvelous ſtupendious act; This is the Lords doing and it is marvellous in our eyes, v. 23. No wonder, for indeed this was the greateſt wonder the ever was wrought in the world, concerning which we may ſay as Moſes in another caſe, Ask now of the dayes that are paſt, which were before thee, Deut. 4.32.Deut 4:32ſince God created man upon the earth, and ask from the one ſide of Heaven to the other, whet her there hath been any ſuch things as this great thing is or hath been heard like it? That one by his own power ſhould raiſe himſelf from the dead, no hiſtory no chronicle can paralel it. So wonderful was our Saviours reſurrection, that it challenges wonder even from his enemies. behold ye deſpiſers and wonder, Acts 13.41.Acts 13:41Sayes the Apoſtle; wonder, at what? Why at Gods raiſing Chriſt from the dead, of which he had treated before, verſe 36, 37.

2. The Pſalmiſt applies it further to the day on which this work of wonder was wrought. This is the day which the Lord hath made; and mark the connection, the day depends upon the deed or work done. Factum domini (as one ſayes) facit diem domini. The Lords deed makes it the Lords day: Here the inſtitution of the day is undeniably p. 162founded upon the reſurrection of Chriſt; upon this account 'tis ſtiled the day which the Lord hath made, becauſe the ſtone, caſt aſide of the builders (Chriſt crucifyed) was made the head of the corner; that is, raiſed from the dead, as St. Peter expounds, and as Chriſts reſurrection was the Lords own doing, ſo the Pſalmiſt foreſaw that the reſurrection-day would be a day of the Lords own making. If it be objected, So is every day. I anſwer but not every day alike. For look as it was in the works of Creation, all were Gods works, all of his making; but man (the maſter-piece) more eſpecially, of whom it may be ſaid with an accent, this is the creature which God had made; ſo here, all the dayes in the week are of Gods making, but this in the Text above all; the Holy Ghoſt ſets an Emphaſis upon it, This is the day which the Lord hath made: Made 1 How made? not by was of Creation, ſo 'twas made before, Gen. 1. But by way of inſtitution; The day which the Lord hath made. What has he made it? A working-day, ſo it was before, if therefore he has made it any thing, it muſt be a holy ſolemn day, a day more ſolemn and ſacred then all the dayes that God ever made before. And ſo the word ſignifies, not only to makes but to magnify, 'tis equivalent to ſanctifie.

3. The Pſalmiſt proceeds to the prophetical delineation of the duties of this day, Let us be glad and rejoyce therein; Yea he brings in the Church ſhouting and ſinging Hoſanna's to Chriſt on this day, v. 26.aaMath. 21.9.Matt 21:9 Bleſſed is he that cometh to us in the Name of the Lord: As when thebbZech. 4.7.Zech 4:7 Temple was finiſhed, the head-ſtone was brought forth with ſhouting, crying grace, grace, thereunto. So here, when the work of our redemption ſhould be finiſhed, and Chriſt exalted as head and corner-ſtone of his Church by his triumphant Reſurrection, the Holy Ghoſt intimates the ſolemn gratulation, and publick praiſe that the Church ſhould offer on that day. So we are to underſtand the next words, were (asccIſal 56.7. Mal. 1.11.Mal 1:11 uſually) New Teſtament-worſhip is ſet forth in an old Teſtament-dreſs, v. 27. God is the Lord which p. 163hath ſhe wed us light, (light indeed when the Sun of righteouſneſs ariſes) he has made it a day of light and gladneſs to poor ſelf-condemned ſinners; therefore bind ye the ſacrifice with cords to the horns of the altar: That is, offer to the Lord the ſacrifice of publick praiſe and thankſgiving, verſe 29. Oh give thanks unto the Lord, for he is good, his mercy endureth for ever! So that, tis evident, a day of ſolemn worſhip is here intended, and Chriſts reſurrection day is principally pointed at, as a day which the Lord would inſtitute and a day which the Church ſhould celebrate; Saying, This is the day which the Lord hath made, let us be gland and rejoyce therein. What a plain Scripture-proof is this of Divine authority of the Lords day? So plain that the adverſary is forced to grant it.page 61. It muſt needs be meant of Chriſts reſurrection-day, ſaies he; and when he wrote his firſt book, he excited Chriſtians to the weekly celebration of it: Whereas in a late railing pamphlet ſince he ſeekes to ſmother the light and evidence of this Text by a ſilly evaſion, that the Pſalmiſt ſpeaks not of every firſt day of the week, but Eaſter-day, as may be conjectured. But I ſhall eaſily ſhake off this ſlight exception. Away with conjectures, let us ſearch the Scriptures; what day does the Holy Ghoſt in Scripture call Chriſts reſurrection-day? Ask Matthew, Mark, Luke, and John they'l tell you,Math. 28.1. Mark 6.2. Luke 24.1. John 20.1, 19.Matt 28:1Mark 6:2Luke 24 tis the firſt day of the week; the day of the year is never mentioned, nor the day of the month on which Chriſt aroſe, but the day of the week only, to teach us doubtleſs that Chriſts reſurrection-day muſt be no yearly, or monthly, but a weekly ſolemnity. Good reaſon, that the work of Redemption ſhould have as frequent a commemoration, as the work of Creation had. Now ponder this, good Reader; and the Lord print it upon thy heart; the day of the Saviours Reſurrection prophetically extolled in the old Teſtament, as the day which the Lord hath made, is hiſtorically noted down in the New Teſtament as the firſt day of the week; and now we ſhall draw an argument which I hope will be an arrow of conviction to the p. 164contrary-minded, the rather becauſe it comes out of Gods own quiver; thus the day of Chriſts reſurrection is the day which he Lord hath made for duties of ſolemn worship; but the firſt day of the week is the day of Chriſts Reſurrection; therefore the firſt day of the week is the day, which the Lord hath made for duties of ſolemn worſhip. The propoſition is warranted by the Teſtimony of the Pſalmiſt, the aſſumption is confirmed by the harmony of all the four Evangeliſts, the concluſion therefore will ſtand, as long as the world ſtands; namely, that the firſt day of the week is a day of divine inſtitution; mark'd out by the finger of God, the ſpirit of Chriſt for a day of ſolemn weekly worſhip under the Goſpel. For, as I hinted before, the teſtimony of Jeſus is the ſpirit of prophecy.**Acts 1.16. 2 Tim. 3.16. 1 Pet. 1.11. and ch. 3.19. Rom. 15.4.Acts 1:162 Tim 3:161 Pet 1:11Rom 15:4 It was by the ſpirit of our great Prophet, that all the Prophets of old did ſpeak: Like ſtars they all borrowed their light from this Sun; they were irradiated and inſpired by Chriſt; and when a holy Prophet foretels, ſuch a thing ſhall be, we may as confidently build upon it, as if Chriſt himſelf had ſaid, I will have it ſo. For indeed it is the voice of Chriſt that ſpeaks in the old Teſtament, as well as in the new: And poſſibly this may be one reaſon why the Lord Chriſt has ſpoken ſo little in the Goſpel concerning ſome new Teſtament-ordinances (as the Lords day for one) namely, becauſe the Prophets had ſpoken ſo much before; and Chriſt would not take off his people from the ſtudy of the old Teſtament, upon which the authority of the new does ſo much depend. Me thinks, as to the controverſie of the Chriſtian Sabbath, this ſhould abundantly ſatisfie any ſober Chriſtian; that the day of Chriſts reſurrection was propheſied of by David and others, as a day which the Lord would make and inſtitute, and accordingly practiſed by the inſpired Apoſtles upon the firſt day of the week, and this practice perpetuated by the Church of Chriſt, the Catholick Church in all ages ſince for above ſixteen hundred years. What can be objected with any colour of reaſon againſt ſo clear a truth?

p. 165Chriſt hath not left one ſyllable for the inſtitution or celebration of this day.T.T. p. 120. Anſw.

Not one ſyllable? Why did he not grant before, that Pſalm 118. compared with Acts 4. Muſt needs be meant of the reſurrection-day; and does not the ſpirit ſpeak expreſly,Mr. Perkins in his caſes of conſcience argues for the Chriſtian Sabbath from this text. Cyprian, Auſtin and Ambroſe, and all the ancients who have ever cited or ſaluted this place, Pſalm 118. do expound it and underſtand it of the Lords day. See Mr. L. ſtrange.Ps 118 This is the day which the Lord hath made? Is it a day of the Lords making and will he make nothing of that? What elſe can be made of it, but a prediction of a Divine inſtitution which is equivalent to a precept eſpecially when expounded by Apoſtolical practice, as this has been. Let it be ſeriouſly conſidered, in what other ſenſe can a day (made long before in reſpect of Creation) be ſtiled the day which the Lord hath made, than in reſpect to a divine inſtitution? An inſtitution then it is, and the occaſion of it Chriſts reſurrection which was the concluding act of our Redemption; and what an impreſſion of glory does this ſtamp upon the day, above all the dayes that God ever made, the ſeventh day and all? As ſome * years are crowned with Gods goodneſs above others, ſo dayes alſo. The work crownes the day, as I have often ſaid; and the greater the work, the greater the day, now that work in which God is moſt glorified in all his attributes muſt needs be the greateſt work; ſuch is the work of Redemption;Quaſi hactenus nullus fuerit in orbe dies. Mollerus in Loc. therefore the day ſet apart in commemoration of it, muſt wear away the crown from all other dayes. Such is Chriſts reſurrection-day, therefore Emphatically ſtiled, The day which the Lord hath made; as if there had never been a day in the world till this day dawned at the riſing of the Sun of righteouſneſſe, never ſuch a day. Tis worthy to be noted, what a wonderful concurrence of remarkable periods of time met together at our Saviours reſurrection, both in reſpect of the year and the day.Iſ. 61.2. ch. 63.34. John 4.34, 35. Heb. 2.14, 15.Isa 61:2John 4:34John 4:35Heb 2:14Heb 2:15

1. The year was a Sabbatical year, the year of Jubilee, as may be gathered from ſcripture; which if it make nothing p. 166for the Chriſtian Sabbath, yet it makes much againſt the Jewes Sabbath, themſelves being witneſſes. For the Hebrew Doctors have ſpoken rarely to this purpoſe, even to the admiration of conſiderate Chriſtians. The Divine Majeſty, ſay they, will be to Iſrael in a Jubilee Freedom, Redemption and finiſher of Sabbaths. H. Broughtons Sinai-ſight.

2. The day of our Lords Reſurrection was a remarkable day in many reſpects. As

1. It was the eighth day in a continued reckoning of dayes, and eight was a number of greater prefection then ſeven in ſome reſpect; witneſs Circumciſion, which was ſo ſtrictly tyed to the eighth day,John 7.22. Sacramentum hoc ſuit diei illius octavi, quo dominus reſurrexit ad juſtificationem noſtram. Ep. ad Fid. ita Aug. de Gelebr. Paſch.John 7:22 that if it had fallen on the weekly Sabbath it muſt not be omitted for the Sabbaths ſake. The antients inſiſt much on this. Circumciſion on the eighth day was a type of that eighth day on which our Lord roſe again for our juſtification, ſayes Cyprian.

2. Chriſts reſurrection was alſo on the third day after his paſſion, which himſelf foretold as the day of his perfection. For ſo ſome expound that ſaying of his, The third day I ſhall be perfected, Luke 13.32. Beſides, this third day was a day of**Ho. 6.2. Lu. 24.46. note in the Law and the Prophets, a day appointed, and appropriated to the Meſſiah, ſignally markt out in the Kalendar of the Prophets and figured by many famous Types; as that of Iſaac, who was virtuallyaaJames 2.21.Jas 2:21 offered and reſtored again thebbGen. 22.4.Gen 22:4 third day (as it may be computed) and that in a kind ofccHeb. 11.19.Heb 11:19 figure, as the Apoſtle intimates. So alſo Hezskiah who was in account a dead man, and on thedd2 Kings 20.5.2 Kgs 20:5 third day miraculouſly revived again. SoeeJonah 2.10. Math. 12 40. See Ainſw. in Gen. 22.Jonah 2:10Matt 12:40Gen 22 Jonah and others: from which inſtances the Rabbins it ſerms could conclude Chriſts Reſurrection on the third day; There be many a three dayes, ſay they, in Scripture, of which one is the Reſurrection of the Meſſiah.

3. Chriſts Reſurrection was on the firſt day of the week, as the Evangeliſts unanimouſly teſtifie. Which although p. 167it be termed by the blaſpemous Jewes foreign the Nazarens day (in a way of reproach) yet in Scripture-account, it is a day of greateſt renown, being the firſt in order in the Creation, and the firſt in dignity by our Saviours reſurrection. The firſt-fruits of time, and the firſtborn of dayes; and accordingly the only day in which our Lord became theff1 Cor. 15.20.1 Cor 15:20 firſt-fruits of them that ſlept, and theggCol. 1.18.Col 1:18 firſt born from the dead, that in all things he might have the preheminence.

4. To all theſe may be added what ſome have probably argued; that this firſt day of the week was our bleſſed Redeemers Birth-day, as well as his Reſurrection day, yea the day of his Aſcenſion into Heaven, as well as the miſſion of his Spirit; but this I leave to Mr. Aſpinwal to make good: Only thus much I dare aſſert, that the day of our Saviours reſurrection, the firſt day of the week is the fitteſt for the commemoration of his Nativitie, Paſſion, Aſcenſion, and all other bleſſed tranſactions in the work of our Salvation. For the Reſurrection of Chriſt implyes all the reſt, but is not neceſſarily of them: And if the Lord Jeſus had not riſen from the dead; what benefit had we had, either by his birth, life, death or burial? or being dead and buryed, how had he aſcended, and the Spirit (the Comforter) deſcended, unleſs he had firſt bin raiſed from the dead? Beſides his Reſurrection and Aſcenſion are computedhhLuke 24.26. Eph. 4.8, 9, 10. See Dr. Twiſſe p. 117. Sect. 5. 1 John 20.17.Luke 24:26Eph 4:8Eph 4:9Eph 4:10 in Scripture as one compleat motion. As his dying and continuing under the power of death for a time, were but one entire work of Redemption: For however after his reſurrection he ſtayed a ſew dayes here upon earth to confirm the faith of his followers, and ſettle the affairs of his Kingdom, yet he was no ſooner riſen but preſently he ſpeaks of his aſcending; and indeed his riſing was in reference to his aſcending partly, if not a part of it: It was the firſt ſtep of his triumphant paſſage into his kingdom and glory. So that in a right ſenſe very Lords day is our Chriſtmaſs-day, Eaſter-day, Aſcenſion-day, Whitſunday, and all; my meaning, that in a right celebration of our p. 168Chriſtian Sabbath, we ſolemnize the memorial of all theſe bleſſed ingredients in the work of our Redemption. We need not contend for an annual Solemnization of our Saviours birth-day, reſurrection-day, aſcenſion-day; neither need we fear oblivion of theſe gracious and glorious myſteries, if the Lords day were duly obſerved. We cannot better keep alive the memory of theſe mercies, than by keeping a day in commemoration of them once a week; and no day ſo fit as the Lords day, in which we have the ſum of all: A day that brought forth the greateſt good to faln man of any day, even a compleat Redeemer; who on this day redeemed us with triumph from the tyranny of Satan, the dominion of death and hell; andkkJohn 10.25. ch. 14. 19.John 10:25 reſtored us to life and Salvation, yea, aſſured it unto us. Therefore I conclude with that renowned father; the Lords day was declared by the Lords Reſurrection to be the Chriſtians day;Dies Dominicus Chriſti reſurrectione declaratus eſt, & ex illo caepit habere feſtivitatem ſuam. Auguſt Ep. 119. ad Jan. item de Civitate Dei. lib. 22. cap. ult. & Serm. 15. de verb. Apoſt. and from that very time it began to be celebrated as the Chriſtian mans Feſtival: or rather with that of the Pſalmiſt, This is the day which the Lord hath made. 'Tis no day of mans making, if the God of truth may be beleeved. 'Tis a plant of the Lords own planting, therefore the Divel and all his inſtruments ſhall never be able to pluck it up. Neither can all the men, nor all the Churches in the world alter it to another day. And how remarkable is it that the Church for ſixteen hundred years ſhould no where offer or attempt to alter it, but in all places, and all ages obſerve it? What does this ſpeak, but the Divine authority of it, by which mens Spirits have been awed, and their hands tied from ſuch preſumptuous undertakings; the truth is (as I noted before) 'tis built upon the foundation of the Prophets and Apoſtles, Jeſus Chriſt (by his reſurrection) being the chief corner-stone. And becauſe nothing can ever fall out in this world comparable to Chriſts Reſurrection in glory and power, therefore no day can be ſet up like unto this, neither can it be changed for any other.See Dr. Bownd lib. 1. p. 47. No man can tranſlate the work, therefore no man can tranſlate the day: The like cauſe can never be offered p. 169to change this day which at firſt occaſioned the choice of it. Therefore it muſt and ſhall remain, till the end of all things; men do but kick againſt the pricks in oppoſing the Lords day; they that would raze out the remembrance of this day, muſt firſt pick out Chriſts mark which he ha's wrought into it by the work of Redemption, and ſo blot out the teſtimony of all the four Evangeliſts concerning Chriſts Reſurrection the firſt day of the week, together with the prophecy of the Pſalmiſt; which if they dare do, Yet

2. We have another conſpicuous mark to note it by above all other dayes in the week, namely our Saviours frequent apparitions on this day; after his Reſurrection from the dead. Here let it be obſerved,

Firſt, That theſe glorious apparitions of our now glorified Redeemer, were no common favours, but choice and ſpeciall evidences of his owning providence, both as to perſons and times. For as he appeared not to all ſorts of perſons, but to ſome ſelect**Acts 10.41.Acts 10:41 choſen witneſſes, who were either eminently devoted to his ſervice, or deſigned to teach others; ſo neither did he make his appearance to thoſe perſons every day, but principally and moſt uſually upon the day deſigned by the Prophets to his worſhip and ſervice, and now conſecrated by his bleſſed Reſurrection; moſtly vouchſafing his gracious viſits to holy men in holy time; ſuch (at leaſt) as were ſo, or ſhould be ſo.

Secondly, Although it be**Acts 1.20.Acts 1:20 ſaid, that he was ſeen of his Apoſtles fourty dayes between his Reſurrection and aſcenſion; yet it cannot be conſtrued thus,foreign. Theophyl. that he was ſeen every day during thoſe fourty dayes; but only thus, that there were ſo many dayes between his Reſurrection and Aſcenſion, in which he was ſometimes ſeen. And this is all that the Greek will bear, for it is not [in fourty dayes] but [by fourty dayes] that is, by the ſpace of fourty dayes at times; for ſometimes he diſappeared.

Thirdly, However it may be ſuppoſed that our Saviour did appear on other dayes (as once he did upon a working p. 170day) yet no other day of the week ha's the honour to be denominated, as the day of his appearing, but the firſt day of the week onelyonly: 'Tis never ſaid, he appeared on the ſecond or third day, much leſs the laſt day of the week or the ſeventh day; but the firſt day of the week is expreſly and emphatically noted by name.**John 20.19. foreign tis not barely ſaid, [the ſame day] but [the ſame day being the firſt of the week.John 20:19 That ſame day, that firſt day of the week came Jeſus and ſtood in the midſt of his diſciples, as if he would have it ſpecially noted.

Fourthly, Tis evident that our Lord appeared often on this day gracing it with his beatifical preſence above all dayes. In theaaJoh. 20.14, 15.16.John 20:14John 20:15John 20:16 morning to Mary Magdalen, and the reſt of the holybbMath. 28.9.Matt 28:9 women, who, when they ſaw him, fell at his feet and worſhipped him; and in the evening of the ſame day to the eleven diſciples, andccLu. 24.33.36. them that were with them gathered together in a way of Church.ddJohn 20.19. foreign.John 20:19 aſſembly, and this aſſembly convened it ſeemes by our Saviours own means, who appearing to Mary commanded her to carry tidings to his diſciples of his joyful Reſurrection. However a Chriſtian aſſembly it was, and the firſt that injoyed the preſence of Chriſt after his death and Reſurrection; then it followes,John 20.26.John 20:26 After eight dayes the diſciples were within again, and Thomas with them, then came Jeſus and ſtood in the midſt [after eight dayes] that is, as ſome would have it, after the day-light of the eighth day was paſt, or as the Geneva-tranſlation reads it, eight dayes after; or, after eight dayes were come; that is on the eighth day: Which reckoning the Reſurrection-day incluſively, was juſt that day ſeven-night, or the next firſt day of the week, there are ſix working-dayes in the week, and Sabbath and Sabbath make eight, now Chriſt appeared the firſt;See Mr. L'ſtrange p. 73. and the next ſucceeding, which was the eighth day ſo the antients generally expound it: It is neceſſary that this ſhould be the Lords day ſayes Cyrill, and Nazianzen made an oration on purpoſe for it, ſtiling it foreign the new Lords day, becauſe it was the firſt Lords day ſolemnized in the weekly revolution after the Reſurrection-day. We ſhall clear it by Scripture, when we come to p. 171anſwer the Objections; mean while let it be noted, that this was the ſecond ſolemn apparition of our bleſſed Saviour, after he roſe from the dead; for the next mentioned by this Evangeliſt is ſaid to be the third time that he ſhewed himſelf; which what elſe can it ſignifie to us,John 21.14.John 21:14 but that he appeared not between thoſe two firſt dayes? not on the ſeventh day, nor on any of the other ſix; he was abſent all the week and appeared to none (except to ſome ſingle perſons as Peter) he made no publick apparitions at ſolemn aſſemblies but upon his own day.