The Jewish Sabbath abrogated, or, The Saturday Sabbatarians confuted in two parts : first, proving the abrogation of the old seventh-day Sabbath : secondly, that the Lord's-Day is of divine appointment : containing several sermons newly preach'd upon a special occasion, wherein are many new arguments not found in former authors / by Benjamin Keach.
MY Brethren, I am troubled I have such a provoking occasion to enter upon this Controversy, viz. What day of the Week we under the Gospel Dispensation ought to observe as a day of Rest, and of solemn Worship to the Lord,
MY Brothers, I am troubled I have such a provoking occasion to enter upon this Controversy, viz. What day of the Week we under the Gospel Dispensation ought to observe as a day of Rest, and of solemn Worship to the Lord,
and have been ever since the new World, or Gospel-day did commence, except a few Christians formerly, and a little Remnant of late times in this Nation, who have deserted, and err'd in this case. And had I not a clear Call to enter upon this Subject, thro the inadvertence of some young Men among us, I had not meddled with it;
and have been ever since the new World, or Gospel day did commence, except a few Christians formerly, and a little Remnant of late times in this nation, who have deserted, and erred in this case. And had I not a clear Call to enter upon this Subject, through the inadvertence of Some young Men among us, I had not meddled with it;
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who have not only, without advising with me or the Congregation, presum'd to keep the Jewish Sabbath, but with an unaccountable and overheated Zeal have prosecuted their Notion and Practice to the disturbing of the Quiet and Peace of the Congregation.
who have not only, without advising with me or the Congregation, presumed to keep the Jewish Sabbath, but with an unaccountable and overheated Zeal have prosecuted their Notion and Practice to the disturbing of the Quiet and Peace of the Congregation.
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My Brethren, is it not a lamentable thing to see how Satan hath prevail'd to hinder the Power of Godliness, which consisteth not in Meats and Drinks (nor in the Observation of Jewish Days) but in Righteousness, and Peace, and Joy in the Holy Ghost?
My Brothers, is it not a lamentable thing to see how Satan hath prevailed to hinder the Power of Godliness, which Consisteth not in Meats and Drinks (nor in the Observation of Jewish Days) but in Righteousness, and Peace, and Joy in the Holy Ghost?
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at another time by raising up needless Cavils and Objections about the mode of the discharge of a Moral as well as a Gospel-Duty, I mean that of singing the Praises of God, which formerly caus'd no small trouble amongst us, as well as in other Churches.
At Another time by raising up needless Cavils and Objections about the mode of the discharge of a Moral as well as a Gospel-duty, I mean that of singing the Praises of God, which formerly caused no small trouble among us, as well as in other Churches.
and of all pure Gospel-Truths, in this place, in opposition to all Innovations, and Judaical Rites and Observations, which some seem too fond of. Yet let none mistake me:
and of all pure Gospel truths, in this place, in opposition to all Innovations, and Judaical Rites and Observations, which Some seem too found of. Yet let none mistake me:
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but believe they are oblig'd by the Authority of Christ (who is Lord of the Sabbath) to observe religiously the Lord's-day, or first day of the Week, free from Labor, in the Worship and Service of God;
but believe they Are obliged by the authority of christ (who is Lord of the Sabbath) to observe religiously the Lord's day, or First day of the Week, free from Labour, in the Worship and Service of God;
provided also they are such as have the command of their own time, and can do it without wronging their Families, or are not by the Observation of the seventh day necessitated to violate Precepts that all agree are Moral Duties.
provided also they Are such as have the command of their own time, and can do it without wronging their Families, or Are not by the Observation of the seventh day necessitated to violate Precepts that all agree Are Moral Duties.
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1. In not doing their Fathers; or Masters Business, in not working six days; for tho it may be said of some, six days Work may be done, yet it may be said of others who are Servants, six days they must work, it being their indispensible Duty so to do.
1. In not doing their Father's; or Masters Business, in not working six days; for though it may be said of Some, six days Work may be done, yet it may be said of Others who Are Servants, six days they must work, it being their indispensible Duty so to do.
2. In violating the Fifth Commandment (as the whole Moral Law is in the hands of Christ) which requires Obedience to their Natural and Political Parents: in all things wherein they transgress no Law of God, they ought carefully to subject themselves to them;
2. In violating the Fifth Commandment (as the Whole Moral Law is in the hands of christ) which requires obedience to their Natural and Political Parents: in all things wherein they transgress no Law of God, they ought carefully to Subject themselves to them;
Again, it is said, Let every Soul be subject to the higher Powers, &c. Put them in mind to obey Magistrates, &c. And again, Submit your selves to every Ordinance of Man for the Lord's sake;
Again, it is said, Let every Soul be Subject to the higher Powers, etc. Put them in mind to obey Magistrates, etc. And again, Submit your selves to every Ordinance of Man for the Lord's sake;
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whether it be to the King, as supreme, &c. Whatsoever Magistrates or Parents do require agreeable to the Divine Will, ought faithfully to be done, and in Conscience to God.
whither it be to the King, as supreme, etc. Whatsoever Magistrates or Parents do require agreeable to the Divine Will, ought faithfully to be done, and in Conscience to God.
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and I hear some who know they are Members with us, have unjustly blam'd and censured me and the Church upon that account, not hearing what Pains I have taken to convince them of their great Evil therein:
and I hear Some who know they Are Members with us, have unjustly blamed and censured me and the Church upon that account, not hearing what Pains I have taken to convince them of their great Evil therein:
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and I do now declare my abhorrence of their Practices and unbecoming Behaviour to their Parents and Masters; and let such as encourage or countenance them, see how they will answer it in the great day.
and I do now declare my abhorrence of their Practices and unbecoming Behaviour to their Parents and Masters; and let such as encourage or countenance them, see how they will answer it in the great day.
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And first to the occasion of the words, which were written by holy Paul, the great Minister of the Gentiles, to the Churches that were then at Galatia; not Church in the singular,
And First to the occasion of the words, which were written by holy Paul, the great Minister of the Gentiles, to the Churches that were then At Galatia; not Church in the singular,
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but to the Churches (there were more at Galatia than one) so it is express'd 1 Cor. 16. 2. And thus he begins his Epistle, i. e. To the Churches of Galatia, chap. 1. 2.
but to the Churches (there were more At Galatia than one) so it is expressed 1 Cor. 16. 2. And thus he begins his Epistle, i. e. To the Churches of Galatia, chap. 1. 2.
2. But soon upon it he sharply reproves them, ver. 6. I marvel ye are so soon removed from him that called you to another Gospel, ver. 7. Which is not another;
2. But soon upon it he sharply reproves them, ver. 6. I marvel you Are so soon removed from him that called you to Another Gospel, ver. 7. Which is not Another;
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How turn ye again to weak and beggarly Elements, whereunto ye desire again to be in Bondage? chap. 4. vers. 9. Ye having (as if he should say) attained to the knowledg of the glory of God in the face of Jesus Christ, the glorious Mediator, Soveraign Lord,
How turn you again to weak and beggarly Elements, whereunto you desire again to be in Bondage? chap. 4. vers. 9. You having (as if he should say) attained to the knowledge of the glory of God in the face of jesus christ, the glorious Mediator, Sovereign Lord,
By Beggarly Elements he doth not only mean Circumcision, but also observation of Jewish Days: Ye observe Days, &c. he doth not mean the Gospel, or New Testament days of Worship, but Jewish days; he could not be afraid of them if they had only observ'd the first day of the Week,
By Beggarly Elements he does not only mean Circumcision, but also observation of Jewish Days: You observe Days, etc. he does not mean the Gospel, or New Testament days of Worship, but Jewish days; he could not be afraid of them if they had only observed the First day of the Week,
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as some do now, by affirming the keeping of the Seventh-day, or old Jewish Sabbath, is a Moral Duty, being of the same nature with the first Commandment, viz. Thou shalt have no other Gods before me, or any other simple Moral Precept.
as Some do now, by affirming the keeping of the Seventh-day, or old Jewish Sabbath, is a Moral Duty, being of the same nature with the First Commandment, viz. Thou shalt have no other God's before me, or any other simple Moral Precept.
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and lookt upon it as an indifferent thing, were not reproved, as Rom. 14. 5. The converted Jews perhaps thought they might keep the Jewish Sabbath as well as the Lord's-Day, and Paul dealt with them for a time as Children, or Babes in Christ.
and looked upon it as an indifferent thing, were not reproved, as Rom. 14. 5. The converted jews perhaps Thought they might keep the Jewish Sabbath as well as the Lord's day, and Paul dealt with them for a time as Children, or Babes in christ.
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First, Because when Moses speaks of their Feasts, and Holy-days, he brings in first of all their Seventh-day Sabbath, Levit. 23. Secondly, If Days, Months, Times and Years, comprehend all Days, Months, Times, and Years which the Jews observed;
First, Because when Moses speaks of their Feasts, and Holy-days, he brings in First of all their Seventh-day Sabbath, Levit. 23. Secondly, If Days, Months, Times and years, comprehend all Days, Months, Times, and years which the jews observed;
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Perhaps it may be objected by some who keep the Jewish Sabbath, That the Seventh Day is every where in Scripture expressed in the singular Number, i. e. Day, not Days. That is not true;
Perhaps it may be objected by Some who keep the Jewish Sabbath, That the Seventh Day is every where in Scripture expressed in the singular Number, i. e. Day, not Days. That is not true;
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the Jews themselves called it Days; And they asked him, saying, Is it lawful to heal on the Sabbath Days? see Matth. 12. 5. My Sabbaths ye shall keep, 'tis a Sign, &c. Deut. 31. 13. In the Greek 'tis read Sabbaths, Exod. 28. 8. and Deut. 5. 12. as the Learned in that Language shew;
the jews themselves called it Days; And they asked him, saying, Is it lawful to heal on the Sabbath Days? see Matthew 12. 5. My Sabbaths you shall keep, it's a Signen, etc. Deuteronomy 31. 13. In the Greek it's read Sabbaths, Exod 28. 8. and Deuteronomy 5. 12. as the Learned in that Language show;
and all Men of note, both Antient and Modern Expositors of Holy Scripture, saith my Author, expound St. Paul, Col. 2. 17. of Weekly Sabbaths as well as Annual Sabbaths.
and all Men of note, both Ancient and Modern Expositors of Holy Scripture, Says my Author, expound Saint Paul, Col. 2. 17. of Weekly Sabbaths as well as Annual Sabbaths.
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Do you hear the Law, i. e. do you not know that the Bond-woman and her Son are cast out, that the Sinai Covenant that gendered to Bondage is abolished,
Do you hear the Law, i. e. do you not know that the Bondwoman and her Son Are cast out, that the Sinai Covenant that gendered to Bondage is abolished,
and the Law given on Mount Sinai as a Rule of Righteousness, is put into the hands of the Son of God considered as Mediator? Ye are not come to Mount Sinai, but to Mount Sion;
and the Law given on Mount Sinai as a Rule of Righteousness, is put into the hands of the Son of God considered as Mediator? You Are not come to Mount Sinai, but to Mount Sion;
for does not Paul say, We when Children were in bondage under the Elements of the World? Gal. 4. 2, 3. 2. Besides, they were such Rudiments as the Jews were to observe till the appointed time of the Father.
for does not Paul say, We when Children were in bondage under the Elements of the World? Gal. 4. 2, 3. 2. Beside, they were such Rudiments as the jews were to observe till the appointed time of the Father.
3. What Heathenish Nation kept the seventh, or the fiftieth Year as a Sabbath? For by Years in our Text, our Antagonists confess are meant those Years;
3. What Heathenish nation kept the seventh, or the fiftieth Year as a Sabbath? For by years in our Text, our Antagonists confess Are meant those years;
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5. It is evident the Apostle means Mosaical Rudiments, by blaming of Peter, who would have the Gentiles live after the manner of the Jews, Gal. 2. 14. Moreover, he refers,
5. It is evident the Apostle means Mosaical Rudiments, by blaming of Peter, who would have the Gentiles live After the manner of the jews, Gal. 2. 14. Moreover, he refers,
and do any think he means by neither the Seventh-Day Sabbath, and yet speaks of Sabbath-Days distinct from New-Moons, Times, and Years? Certainly he must intend, in one or the other, the Jewish weekly Sabbath days.
and do any think he means by neither the Seventh-Day Sabbath, and yet speaks of Sabbath-Days distinct from New moons, Times, and years? Certainly he must intend, in one or the other, the Jewish weekly Sabbath days.
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I find a very Learned Man writing on this Text, speaking thus, viz. for which also he cites St. Hierom: Paul writ this Epistle in the sixteenth year after Christ;
I find a very Learned Man writing on this Text, speaking thus, viz. for which also he cites Saint Hieronymus: Paul writ this Epistle in the sixteenth year After christ;
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There is no Sermon of the Apostles, saith he, either delivered by Epistle, or by word of Mouth, wherein he labours not to prove, that all the Burdens of the Law are now laid away (that all those things which were before in Types and Figures,
There is no Sermon of the Apostles, Says he, either Delivered by Epistle, or by word of Mouth, wherein he labours not to prove, that all the Burdens of the Law Are now laid away (that all those things which were before in Types and Figures,
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2. It is a Shadow, &c. vers. 17. 3. They are commanded not to submit to the Censures of men herein, vers. 16. And whereas it is objected, The Apostle doth not mean the Weekly Sabbath.
2. It is a Shadow, etc. vers. 17. 3. They Are commanded not to submit to the Censures of men herein, vers. 16. And whereas it is objected, The Apostle does not mean the Weekly Sabbath.
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1. It is certain that the primary (and almost constant) use of the word Sabbath, is to denote that weekly Day of Rest which God commanded the Jews to observe;
1. It is certain that the primary (and almost constant) use of the word Sabbath, is to denote that weekly Day of Rest which God commanded the jews to observe;
in which respect they were like to the Weekly Sabbath, as appears Levit. 16. 31. and Chap. 23, 24, 32, 39. which are all the places where the word Sabbath is expresly applied to any other days:
in which respect they were like to the Weekly Sabbath, as appears Levit. 16. 31. and Chap. 23, 24, 32, 39. which Are all the places where the word Sabbath is expressly applied to any other days:
2. Wherever the word Sabbaths is used absolutely, as here, without any expression in the Text to limit it, 'tis to be understood of the Weekly Sabbath:
2. Wherever the word Sabbaths is used absolutely, as Here, without any expression in the Text to limit it, it's to be understood of the Weekly Sabbath:
or Feasts, and New Moons, it must mean the Weekly Sabbaths, otherwise the Apostle would be guilty of an unnecessary Tautology, it being certain there is no other Day called a Sabbath in Scripture,
or Feasts, and New Moons, it must mean the Weekly Sabbaths, otherwise the Apostle would be guilty of an unnecessary Tautology, it being certain there is no other Day called a Sabbath in Scripture,
Take here what Mr. Baxter saith on this Text, viz. How plainly and expresly Paul numbereth Sabbaths with Shadows that cease, see Col. 2. 16. to pass by other Texts;
Take Here what Mr. Baxter Says on this Text, viz. How plainly and expressly Paul numbereth Sabbaths with Shadows that cease, see Col. 2. 16. to pass by other Texts;
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and what violence mens own Wits must use in denying the Evidence of so plain a Text. The Reason that he saith not Sabbath, but Sabbaths, is against themselves, the plural Number being most comprehensive,
and what violence men's own Wits must use in denying the Evidence of so plain a Text. The Reason that he Says not Sabbath, but Sabbaths, is against themselves, the plural Number being most comprehensive,
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Moreover, can any serious thinking Christian suppose that Paul, the great Apostle of the Gentiles, would thus write of Sabbath Days, New Moons, Times and Years, without exception,
Moreover, can any serious thinking Christian suppose that Paul, the great Apostle of the Gentiles, would thus write of Sabbath Days, New Moons, Times and years, without exception,
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but the direct contrary, that it was a Shadow, and that we are not to be judged or condemn'd, who regard it not any more than other Times, as New Moons, &c. But saith the Seventh-day Sabbatarian, The Ordinances of the Law were glorious, therefore Paul could not refer to them when he speaks of beggerly Elements. Thus Tillam.
but the Direct contrary, that it was a Shadow, and that we Are not to be judged or condemned, who regard it not any more than other Times, as New Moons, etc. But Says the Seventh-day Sabbatarian, The Ordinances of the Law were glorious, Therefore Paul could not refer to them when he speaks of beggarly Elements. Thus Tillam.
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as Paul shews, speaking of the Law written in two Tables of Stone, which he calls glorious, 2 Cor. 3. 7. yet a ministration of Death and Condemnation, vers. 9. For even that which was made glorious, had no Glory in this respect, by reason of the Glory that excelleth, vers. 10. The Shadow seems glorious till the Substance comes;
as Paul shows, speaking of the Law written in two Tables of Stone, which he calls glorious, 2 Cor. 3. 7. yet a ministration of Death and Condemnation, vers. 9. For even that which was made glorious, had no Glory in this respect, by reason of the Glory that excels, vers. 10. The Shadow seems glorious till the Substance comes;
What is the Glory of the Moon when the Sun appears and shines forth splendidly? So what signifies the Shadow of Rest, to the true Antitypical Sabbath of Rest which we have in Christ? we that believe, do enter into Rest.
What is the Glory of the Moon when the Sun appears and shines forth splendidly? So what signifies the Shadow of Rest, to the true Antitypical Sabbath of Rest which we have in christ? we that believe, do enter into Rest.
Heb. 9. 10. Meats and Drinks, and divers Washings, and carnal Ordinances. Carnal Ordinances, no doubt, include all the Jewish Sabbaths, viz. Days, Months, Times, and Years,
Hebrew 9. 10. Meats and Drinks, and diverse Washings, and carnal Ordinances. Carnal Ordinances, no doubt, include all the Jewish Sabbaths, viz. Days, Months, Times, and years,
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The Apostle calls them not only carnal, weak, and beggerly Elements, but unprofitable: There was a disannulling of the Commandment going before, for the weakness and unprofitableness thereof.
The Apostle calls them not only carnal, weak, and beggarly Elements, but unprofitable: There was a Disannulling of the Commandment going before, for the weakness and unprofitableness thereof.
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St. Paul sharply reproveth those who allowed yet the Jewish Sabbath, i. e. they observed Days, Months, Times, and Years, as if he had bestowed his labour in vain upon them, Gal. 4. 10, 11. But more particularly in his Epistle to the Colossians, Chap. 2. 16, 17. Let no man judg you in respect of an Holy Day,
Saint Paul sharply Reproveth those who allowed yet the Jewish Sabbath, i. e. they observed Days, Months, Times, and years, as if he had bestowed his labour in vain upon them, Gal. 4. 10, 11. But more particularly in his Epistle to the colossians, Chap. 2. 16, 17. Let no man judge you in respect of an Holy Day,
And after them Apollinarius is said to countenance and defend it; which doubtless made the Antient Fathers declare themselves fully in it, as a dangerous Point;
And After them Apollinarius is said to countenance and defend it; which doubtless made the Ancient Father's declare themselves Fully in it, as a dangerous Point;
Hence Irenaeus, Justin Martyr, Tertullian, and Eusebius, Men of Note in the Primitive Times, affirm, that never any of the Patriarchs before Moses 's Law, observed the Sabbath, which question less they must have done had that Law been moral,
Hence Irnaeus, Justin Martyr, Tertullian, and Eusebius, Men of Note in the Primitive Times, affirm, that never any of the Patriarchs before Moses is Law, observed the Sabbath, which question less they must have done had that Law been moral,
But to proceed, my Brethren, because one of my Arguments against the precise Seventh-day Sabbath, will be to prove it a Sign or Shadow of that Rest Believers enter into when they first close with Christ, I shall say no more now by way of Explanation of my Text,
But to proceed, my Brothers, Because one of my Arguments against the precise Seventh-day Sabbath, will be to prove it a Signen or Shadow of that Rest Believers enter into when they First close with christ, I shall say no more now by Way of Explanation of my Text,
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Fifthly, I shall endeavour to answer all the main Objections brought by our Opponents against the Observation of the first day of the week. To begin, First Proposition premised.
Fifthly, I shall endeavour to answer all the main Objections brought by our Opponents against the Observation of the First day of the Week. To begin, First Proposition premised.
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Let it be considered, that the Apostles perceiving the weakness of the Jews who believ'd in Christ, to take them off gradually from Jewish Observation of days,
Let it be considered, that the Apostles perceiving the weakness of the jews who believed in christ, to take them off gradually from Jewish Observation of days,
and other legal Rites and Ordinances, did admit of the Practice of some of them for a time, till they were better instructed in the Truth as it is in Jesus, the nature of the new Creation,
and other Legal Rites and Ordinances, did admit of the Practice of Some of them for a time, till they were better instructed in the Truth as it is in jesus, the nature of the new Creation,
or that were Signs and Shadows of things to come, and the removing the ministration of all Moral Precepts from Moses as Lawgiver, into the hand of Christ as Mediator, in which capacity he had all Power delegated to him in Heaven and Earth as our only Lord and Lawgiver.
or that were Signs and Shadows of things to come, and the removing the ministration of all Moral Precepts from Moses as Lawgiver, into the hand of christ as Mediator, in which capacity he had all Power delegated to him in Heaven and Earth as our only Lord and Lawgiver.
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Acts 21. 20. Hence Paul complied with them to purify himself, and to shave his Head, v. 24. and on the like account, in compliance with their weakness, he circumcised Timothy. I might from hence by the way note, that had we such a Passage that Paul kept one Jewish Sabbath, as we have here of his circumcising Timothy, I suppose our Brethren would make no small advantage of it, that it is our Duty from thence to keep it;
Acts 21. 20. Hence Paul complied with them to purify himself, and to shave his Head, v. 24. and on the like account, in compliance with their weakness, he circumcised Timothy. I might from hence by the Way note, that had we such a Passage that Paul kept one Jewish Sabbath, as we have Here of his circumcising Timothy, I suppose our Brothers would make no small advantage of it, that it is our Duty from thence to keep it;
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Upon the same reason perhaps the Jewish Rites, Days, and typical or shadowy Ordinances, might, and were called by their former and antient names, as well as for distinction sake:
Upon the same reason perhaps the Jewish Rites, Days, and typical or shadowy Ordinances, might, and were called by their former and ancient names, as well as for distinction sake:
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for tho those legal Ordinances were dead, yet as our Annotators observe, they were not then deadly (if look'd upon as indifferent things) however God was pleased (they being his own appointments) to vouchsafe them a gradual and decent funeral.
for though those Legal Ordinances were dead, yet as our Annotators observe, they were not then deadly (if looked upon as indifferent things) however God was pleased (they being his own appointments) to vouchsafe them a gradual and decent funeral.
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Hence the Apostle says, I Paul testify unto you, that if ye be circumcised, Christ shall profit you nothing, Gal. 5. 1. And why if circumcised? because it was a shadow,
Hence the Apostle Says, I Paul testify unto you, that if you be circumcised, christ shall profit you nothing, Gal. 5. 1. And why if circumcised? Because it was a shadow,
if thus they look'd upon those Jewish Sabbaths, as if circumcised, because then if they kept them not, it necessarily must follow, it would exclude them the Kingdom of Heaven,
if thus they looked upon those Jewish Sabbaths, as if circumcised, Because then if they kept them not, it necessarily must follow, it would exclude them the Kingdom of Heaven,
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and we do not yet cease working for Life in order to enter into Rest, which was held forth as the Tenor of that Ministration of the Moral Law by Moses, and particularly in their Sabbath.
and we do not yet cease working for Life in order to enter into Rest, which was held forth as the Tenor of that Ministration of the Moral Law by Moses, and particularly in their Sabbath.
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Third Proposit. Let it be consider'd that the substance of the whole Moral Law, or ten Commandments (I mean materially, not formally) was written in the Heart of Adam in Innocency;
Third Proposit Let it be considered that the substance of the Whole Moral Law, or ten commandments (I mean materially, not formally) was written in the Heart of Adam in Innocency;
V. He dishonour'd his Father which was in Heaven, and therefore his days were not prolong'd on Earth. VI. He murder'd himself and all his Posterity. VII.
V. He dishonoured his Father which was in Heaven, and Therefore his days were not prolonged on Earth. VI. He murdered himself and all his Posterity. VII.
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He stole (like Achan) that which God set aside, not to be meddled with, &c. IX. He bare witness against God, when he believ'd the witness of the Devil before him.
He stole (like achan) that which God Set aside, not to be meddled with, etc. IX. He bore witness against God, when he believed the witness of the devil before him.
Pure or simple moral Precepts are good, good in themselves, and therefore commanded; but Precepts merely positive and arbitrary are commanded of God, and therefore good:
Pure or simple moral Precepts Are good, good in themselves, and Therefore commanded; but Precepts merely positive and arbitrary Are commanded of God, and Therefore good:
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and that Goodness that is in simple moral Precepts I do not conceive, as Mr. Shepherd hints (if I mistake him not) refers to Man, i. e. sutable to his good chiefly,
and that goodness that is in simple moral Precepts I do not conceive, as Mr. Shepherd hints (if I mistake him not) refers to Man, i. e. suitable to his good chiefly,
tho I know some learned Men seem to differ from others here, particularly Mr. Cawdrey and Mr. Palmer, who affirm that some Precepts may be moral by a positive Command, and these others call moral-Positives, which I understand not;
though I know Some learned Men seem to differ from Others Here, particularly Mr. Cawdrey and Mr. Palmer, who affirm that Some Precepts may be moral by a positive Command, and these Others call moral-Positives, which I understand not;
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and of the solemn Worship of God, as also Baptism, the Lord's-Supper, &c. Sixth Proposit. That the whole Moral Law is chang'd from Moses to Jesus Christ;
and of the solemn Worship of God, as also Baptism, the Lord's-Supper, etc. Sixth Proposit That the Whole Moral Law is changed from Moses to jesus christ;
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yet not as given in the hand of Moses, Exod. 20. but as in the hand of Christ, consider'd as Mediator, who is our sole Lord and Lawgiver, Mat. 28. 18, 19. and that we are to receive the Law from his mouth, who is our antitypical High-Priest;
yet not as given in the hand of Moses, Exod 20. but as in the hand of christ, considered as Mediator, who is our sole Lord and Lawgiver, Mathew 28. 18, 19. and that we Are to receive the Law from his Mouth, who is our antitypical High-Priest;
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but in this Transfiguration, wherein was a clear Representation of the Gospel Church-state (signified by the Kingdom of God) in a Figure, they saw there was none to be heard as a Lawgiver but Christ alone;
but in this Transfiguration, wherein was a clear Representation of the Gospel Church state (signified by the Kingdom of God) in a Figure, they saw there was none to be herd as a Lawgiver but christ alone;
And when they lifted up their Eyes they saw no Man save Jesus only, ver. 8. Certainly their Eyes are not open'd throughly, who go to Mount Sinai to know what their Duty is in respect of any part of Gospel-Worship, or day of Worship:
And when they lifted up their Eyes they saw no Man save jesus only, ver. 8. Certainly their Eyes Are not opened thoroughly, who go to Mount Sinai to know what their Duty is in respect of any part of Gospel worship, or day of Worship:
Compare this place of Scripture with Acts 3. 22, 23. For Moses truly said to the Fathers, A Prophet shall the Lord your God raise up to you, of your Brethren, like unto me;
Compare this place of Scripture with Acts 3. 22, 23. For Moses truly said to the Father's, A Prophet shall the Lord your God raise up to you, of your Brothers, like unto me;
And it behoves us to call the Gospel-day of Worship, or that Day appointed by Christ in the New Testament, by that Name or Names given therein to it, viz. the first day, and the Lord's-day, and day of Rest, or Sabbath,
And it behoves us to call the Gospel day of Worship, or that Day appointed by christ in the New Testament, by that Name or Names given therein to it, viz. the First day, and the Lord's day, and day of Rest, or Sabbath,
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as Dr. Owen aptly enough calls it on Heb. 4. 11. Therefore tho the day of Rest under the Gospel is not call'd a Sabbath, yet I shall blame none that so call it,
as Dr. Owen aptly enough calls it on Hebrew 4. 11. Therefore though the day of Rest under the Gospel is not called a Sabbath, yet I shall blame none that so call it,
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since Sabbath signifies Rest: and this is our only Sabbath or resting day under this new and last Dispensation: but the great Antitype of the Seventh-day Sabbath being come, we do not find that Name directly given to our day of Rest in Gospel times.
since Sabbath signifies Rest: and this is our only Sabbath or resting day under this new and last Dispensation: but the great Antitype of the Seventh-day Sabbath being come, we do not find that Name directly given to our day of Rest in Gospel times.
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Eighth Proposit. That the Moral Law or Law of the ten Commandments, as given Exod. 20. contain'd directly an Administration of the Covenant of Works, and was not given to Israel as God's People,
Eighth Proposit That the Moral Law or Law of the ten commandments, as given Exod 20. contained directly an Administration of the Covenant of Works, and was not given to Israel as God's People,
tho I deny not, but affirm the whole World were under the Covenant of Works in the first Adam, and oblig'd by the Law of God written in their Hearts to discharge all Duties that are naturally and simply moral, &c. Moreover, I shall enquire whether the Morality of the fourth Commandment doth lie in the Observation of the precise seventh day or not.
though I deny not, but affirm the Whole World were under the Covenant of Works in the First Adam, and obliged by the Law of God written in their Hearts to discharge all Duties that Are naturally and simply moral, etc. Moreover, I shall inquire whither the Morality of the fourth Commandment does lie in the Observation of the precise seventh day or not.
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2. Whether such a time suppos'd, be absolutely and originally moral, or made so by positive Command, suted unto general Principles and Intimations of Nature:
2. Whither such a time supposed, be absolutely and originally moral, or made so by positive Command, suited unto general Principles and Intimations of Nature:
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as to the universal Obligation to the Observation of such a Day doth much depend, and therefore hath the investigation and true sta••ng of it, been much la•our'd in, and after by learned Men.
as to the universal Obligation to the Observation of such a Day does much depend, and Therefore hath the investigation and true sta••ng of it, been much la•oured in, and After by learned Men.
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and used by us as occasion shall requir• For if the observation of one day in seven 〈 ◊ 〉 not founded in the Law of Nature, express• in the original positive Command concernin• it ;
and used by us as occasion shall requir• For if the observation of one day in seven 〈 ◊ 〉 not founded in the Law of Nature, express• in the original positive Command concernin• it;
10. On the other extream, whether th• seventh day from the Creation of the World•• be to be observ'd precisely under the New T••stament by virtue of the fourth Comman••ment, and no other.
10. On the other extreme, whither th• seventh day from the Creation of the World•• be to be observed precisely under the New T••stament by virtue of the fourth Comman••ment, and no other.
The assertion here•• supposeth that our Lord Jesus Christ, 〈 ◊ 〉 Lord of the Sabbath, hath neither chang'd 〈 ◊ 〉 nor reform'd any thing in and about the re•ligious observation of an holy day of Rest unto the Lord:
The assertion here•• Supposeth that our Lord jesus christ, 〈 ◊ 〉 Lord of the Sabbath, hath neither changed 〈 ◊ 〉 nor reformed any thing in and about the re•ligious observation of an holy day of Rest unto the Lord:
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11. Whether on the supposition of a non-obligation in the Law unto the observation of the seventh day precisely, and of a new day to be observ'd weekly under the New Testament,
11. Whither on the supposition of a non-obligation in the Law unto the observation of the seventh day precisely, and of a new day to be observed weekly under the New Testament,
yet some say that it has no respect at all to the fourth decalogical Precept, which is totally and absolutely abolished, with the rest of the Mosaical Institutions. Others say that there is yet remaining in it an Obligation to the Sacred Separation of some Time,
yet Some say that it has no respect At all to the fourth decalogical Precept, which is totally and absolutely abolished, with the rest of the Mosaical Institutions. Others say that there is yet remaining in it an Obligation to the Sacred Separation of Some Time,
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or on what Authority there is an alteration made from the Day observed under the Old Testament, to that now in use, that is, from the last Day to the first Day of the Week;
or on what authority there is an alteration made from the Day observed under the Old Testament, to that now in use, that is, from the last Day to the First Day of the Week;
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or from Morning to Evening, that is from after twelve a Clock in the Morning to twelve the next Evening, &c. From what the Doctor notes, it appears that the Case in controversy calls for much study and diligence;
or from Morning to Evening, that is from After twelve a Clock in the Morning to twelve the next Evening, etc. From what the Doctor notes, it appears that the Case in controversy calls for much study and diligence;
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and it may be accounted an Act of great weakness in any Persons to observe the Seventh Day to the disturbance of the Church, without enquiring of such as God has enlightned in these things,
and it may be accounted an Act of great weakness in any Persons to observe the Seventh Day to the disturbance of the Church, without inquiring of such as God has enlightened in these things,
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Is it wisdom to advise with those only that are for it, and not with such also as are directly against it? This shall suffice for the Propositions I first proposed.
Is it Wisdom to Advice with those only that Are for it, and not with such also as Are directly against it? This shall suffice for the Propositions I First proposed.
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Secondly, I told you I should lay down dive•• Arguments to prove the Truth of our Proposition, That it is not the Duty of Gentile Believers to keep the Seventh Day as a Sabbath i• Gospel-times.
Secondly, I told you I should lay down dive•• Arguments to prove the Truth of our Proposition, That it is not the Duty of Gentile Believers to keep the Seventh Day as a Sabbath i• Gospel times.
1. If the Law of God written in Adam 's heart in Innocency, did not oblige him to keep the Seventh Day as a Sabbath, that Law cannot oblige Gentile Believers to keep it.
1. If the Law of God written in Adam is heart in Innocency, did not oblige him to keep the Seventh Day as a Sabbath, that Law cannot oblige Gentile Believers to keep it.
2. If a positive Law, or express Institution, supposed to be given to Adam before, or just after his Fall, doth not oblige Gentile Believers to keep it:
2. If a positive Law, or express Institution, supposed to be given to Adam before, or just After his Fallen, does not oblige Gentile Believers to keep it:
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6. And lastly, If the Law written in the Hearts of all Gospel-Believers by the Holy Spirit, doth oblige them to keep the Seventh Day as a Sabbath to the Lord:
6. And lastly, If the Law written in the Hearts of all Gospel-Believers by the Holy Spirit, does oblige them to keep the Seventh Day as a Sabbath to the Lord:
But by none of these ways or means, believing Gentiles are obliged to keep the Seventh-Day as a Sabbath, &c. therefore it is not the Duty of Gentile Believers to keep it. To proceed,
But by none of these ways or means, believing Gentiles Are obliged to keep the Seventh-Day as a Sabbath, etc. Therefore it is not the Duty of Gentile Believers to keep it. To proceed,
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1. Let it be considered, that if the keeping of the Seventh-Day as a Sabbath, i. e. that precise Day from the Creation of the World, were a purely natural or simply moral Precept, no doubt but it was legibly written in Adam 's Heart; I mean as a Law of Creation,
1. Let it be considered, that if the keeping of the Seventh-Day as a Sabbath, i. e. that precise Day from the Creation of the World, were a purely natural or simply moral Precept, no doubt but it was legibly written in Adam is Heart; I mean as a Law of Creation,
and so part of the holy Image of God, or of the same nature with all other moral Precepts that result from the Perfections of God's holy Nature, and not from the Soveraignty of his Will only:
and so part of the holy Image of God, or of the same nature with all other moral Precepts that result from the Perfections of God's holy Nature, and not from the Sovereignty of his Will only:
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or at what Time he was more solemnly to be exercised in it than another: This depended on the Directions God, as the Soveraign Governor and Lawgiver, should prescribe;
or At what Time he was more solemnly to be exercised in it than Another: This depended on the Directions God, as the Sovereign Governor and Lawgiver, should prescribe;
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you shall therefore find the positive Institution It is observable that this great Man is not here concerned to confute the Seventh-day Sabbatarians, but about another thing;
you shall Therefore find the positive Institution It is observable that this great Man is not Here concerned to confute the Seventh-day Sabbatarians, but about Another thing;
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yet affirms (with many other Learned Men) that Adam by the Law of Creation, did not know in Innocency at what time God was more solemnly to be worshipped than another.
yet affirms (with many other Learned Men) that Adam by the Law of Creation, did not know in Innocency At what time God was more solemnly to be worshipped than Another.
If the keeping of the Seventh-day were a Moral Duty, our Father Adam, by that Light of Nature God put in his Mind when he created him, would have known it,
If the keeping of the Seventh-day were a Moral Duty, our Father Adam, by that Light of Nature God put in his Mind when he created him, would have known it,
but he neither had, nor should have had any knowledg thereof, if God had not injoined it to him by a particular Command, (as those which maintain the morality of the Sabbath do avouch.) So that this followeth manifestly, that the observation of the Seventh-day depends merely on Institution.
but he neither had, nor should have had any knowledge thereof, if God had not enjoined it to him by a particular Command, (as those which maintain the morality of the Sabbath do avouch.) So that this follows manifestly, that the observation of the Seventh-day depends merely on Institution.
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or on mere Institution, and resulted not, as all pure and simple moral Precepts do, from the holy Rectitude of God's Nature, it follows that the precise Day pertains not to the Essence of the Fourth Commandment,
or on mere Institution, and resulted not, as all pure and simple moral Precepts do, from the holy Rectitude of God's Nature, it follows that the precise Day pertains not to the Essence of the Fourth Commandment,
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But it appears by their own Assertion, it was instituted, &c. Therefore the knowledg of the Seventh-day as a special time of Worship, was not wrote in his Heart.
But it appears by their own Assertion, it was instituted, etc. Therefore the knowledge of the Seventh-day as a special time of Worship, was not wrote in his Heart.
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but the precise Seventh-day, by their own concession, was instituted in Man's Innocency, and so depends wholly upon an express positive Command, declared to Adam by audible Words resounding in his Ears.
but the precise Seventh-day, by their own concession, was instituted in Man's Innocency, and so depends wholly upon an express positive Command, declared to Adam by audible Words resounding in his Ears.
For consider that he was created on the Sixth Day, and understood what was naturally and universally good ▪ i. e. all those Duties that were essential parts of Godliness, and Righteousness, or things belonging to good Manners. Now if so,
For Consider that he was created on the Sixth Day, and understood what was naturally and universally good ▪ i. e. all those Duties that were essential parts of Godliness, and Righteousness, or things belonging to good Manners. Now if so,
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Object. God saw good to bring all the ten Commandments under express Institution on Mount Sinai, as well as he brought the seventh-day Sabbath in Paradise under express Institution. Answ. I deny it not;
Object. God saw good to bring all the ten commandments under express Institution on Mount Sinai, as well as he brought the seventh-day Sabbath in Paradise under express Institution. Answer I deny it not;
It was added (saith Pual) because of Transgression, Gal. 3. 19. it was to make Sin appear exceeding sinful, Rom. 7. 13. 2. It was written there to shew the Creature his sad and woful condition, and to make known how unable fallen Man was to fulfil the Righteousness of God.
It was added (Says Paul) Because of Transgression, Gal. 3. 19. it was to make since appear exceeding sinful, Rom. 7. 13. 2. It was written there to show the Creature his sad and woeful condition, and to make known how unable fallen Man was to fulfil the Righteousness of God.
5. That whole Law, and consequently the Seventh-day Sabbath, was given on Mount Sinai as it suted the Judaical Oeconomy, as well their Political as Ecclesiastical state. There are many Additions made to the Seventh-day Sabbath, together with other Ends annex'd,
5. That Whole Law, and consequently the Seventh-day Sabbath, was given on Mount Sinai as it suited the Judaical Oeconomy, as well their Political as Ecclesiastical state. There Are many Additions made to the Seventh-day Sabbath, together with other Ends annexed,
What, a Sabbath instituted, and no Sabbath-Service appointed on that day? But this I shall further handle when I come to speak of the pretended Institution and express Command given to Adam in Innocency.
What, a Sabbath instituted, and no Sabbath-Service appointed on that day? But this I shall further handle when I come to speak of the pretended Institution and express Command given to Adam in Innocency.
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Thirdly, If the Law of the Seventh-day Sabbath was wrote in Adam's Heart, some Remainders of the knowledg of that day would have been left in the Heart of his Offspring,
Thirdly, If the Law of the Seventh-day Sabbath was wrote in Adam's Heart, Some Remainders of the knowledge of that day would have been left in the Heart of his Offspring,
yea, they were led to the knowledg of all pure moral Precepts, i.e. that there was but one God, and that he was to be worshipped, and his Name not profan'd; that they should not murder, commit Adultery, steal, &c. nay and also to the knowledg of the fourth Commandment, as to what was simply moral in it, viz. a sufficient time to worship that God;
yea, they were led to the knowledge of all pure moral Precepts, i.e. that there was but one God, and that he was to be worshipped, and his Name not profaned; that they should not murder, commit Adultery, steal, etc. nay and also to the knowledge of the fourth Commandment, as to what was simply moral in it, viz. a sufficient time to worship that God;
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Fourthly, Moreover, if the Seventh-day Sabbath had been a simple, or pure moral Precept, and written in Adam 's Heart, it would have been written in the Hearts of all God's New-Covenant Children,
Fourthly, Moreover, if the Seventh-day Sabbath had been a simple, or pure moral Precept, and written in Adam is Heart, it would have been written in the Hearts of all God's New-covenant Children,
and evident it is that all Believers in Christ, whether Jews or Gentiles, have the Image of God restor'd to them, it being stampt upon their Hearts by the Spirit of God;
and evident it is that all Believers in christ, whither jews or Gentiles, have the Image of God restored to them, it being stamped upon their Hearts by the Spirit of God;
after the Image of him that created them, Col. 3. 10. But in the second Impression of God's holy Law and Image thus written on our Hearts, there is not one line,
After the Image of him that created them, Col. 3. 10. But in the second Impression of God's holy Law and Image thus written on our Hearts, there is not one line,
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If Adam was bound to keep the Sabbath, I demand by what Law? by the Law written in his Heart? Why then he was bound to keep a Sabbath before there was a Sabbath to keep:
If Adam was bound to keep the Sabbath, I demand by what Law? by the Law written in his Heart? Why then he was bound to keep a Sabbath before there was a Sabbath to keep:
Sixthly, Before I close this, let me note here what is said concerning this very thing by the Antient Fathers, and Primitive Christian Writers, who it appears deny'd the knowledg of the Seventh-day Sabbath was written in Adam 's Heart.
Sixthly, Before I close this, let me note Here what is said Concerning this very thing by the Ancient Father's, and Primitive Christian Writers, who it appears denied the knowledge of the Seventh-day Sabbath was written in Adam is Heart.
See Justin Martyr. Theodoret saith, that these Commandments, Thou shalt not kill, Thou shalt not commit Adultery, Thou shalt not steal, and others of that kind, were generally implanted by Nature in the minds of Men;
See Justin Martyr. Theodoret Says, that these commandments, Thou shalt not kill, Thou shalt not commit Adultery, Thou shalt not steal, and Others of that kind, were generally implanted by Nature in the minds of Men;
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Besides, is it not great folly for any to say this, since the Law in Adam 's Heart was the original? And shall a blur'd Copy be deem'd more perfect than that,
Beside, is it not great folly for any to say this, since the Law in Adam is Heart was the original? And shall a blurred Copy be deemed more perfect than that,
And since our Opponents affirm that the Commandment of the precise seventh day as a Sabbath, is of the same nature and quality with the first Commandment,
And since our Opponents affirm that the Commandment of the precise seventh day as a Sabbath, is of the same nature and quality with the First Commandment,
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and did many other Works, and commanded a Burden to be born, and also commended Acts of Mercy (which was but a moral Duty) above keeping of the Seventh-day Sabbath;
and did many other Works, and commanded a Burden to be born, and also commended Acts of Mercy (which was but a moral Duty) above keeping of the Seventh-day Sabbath;
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comparing the strict Observation of that with Sacrifices, which all know were but mere positive Laws to Israel under that Legal Dispensation. But more of this hereafter.
comparing the strict Observation of that with Sacrifices, which all know were but mere positive Laws to Israel under that Legal Dispensation. But more of this hereafter.
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and that the Law of Creation teaches that which it was impossible to teach, and also that Revealed Religion may be known by natural Dictates or Principles, which is absurd to affirm;
and that the Law of Creation Teaches that which it was impossible to teach, and also that Revealed Religion may be known by natural Dictates or Principles, which is absurd to affirm;
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namely, that it seems more consonant to Scripture (tho at the beginning) yet after the Fall in Man's corrupt and vitiated state, the probation whereof depends much (tho not altogether) upon the decision of that often canvassed Question,
namely, that it seems more consonant to Scripture (though At the beginning) yet After the Fallen in Man's corrupt and vitiated state, the probation whereof depends much (though not altogether) upon the decision of that often canvased Question,
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and at the fall of Manna: it appeareth not at all, that God gave any Commandment to Adam, either before or after his Fall, binding him or his Progeny to the keeping of any such day whatsoever,
and At the fallen of Manna: it appears not At all, that God gave any Commandment to Adam, either before or After his Fallen, binding him or his Progeny to the keeping of any such day whatsoever,
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neither is there any trace of such a Commandment to be found till the coming of the Israelites to the Wilderness — and that God assign'd to them the seventh day of the week, as a particular point of Ecclesiastical Government, whereof he prescrib'd unto them all the particular Rites.
neither is there any trace of such a Commandment to be found till the coming of the Israelites to the Wilderness — and that God assigned to them the seventh day of the Week, as a particular point of Ecclesiastical Government, whereof he prescribed unto them all the particular Rites.
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First, From the Old Testament, Gen. 2. 1, 2, 3. because Moses saith, God blessed the seventh day, and sanctified it; not, saith he, that God kept it holy himself,
First, From the Old Testament, Gen. 2. 1, 2, 3. Because Moses Says, God blessed the seventh day, and sanctified it; not, Says he, that God kept it holy himself,
2. By the manner of his Words and Expressions, comparing these two Verses together, it seems the Sabbath did not commence from the beginning of the world;
2. By the manner of his Words and Expressions, comparing these two Verses together, it seems the Sabbath did not commence from the beginning of the world;
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Thus having given you the Proofs of those who assert the Sabbath was given to Man in In•ocency, I shall now give you the Reasons urg'd •y others who affirm it was not given till Israel came into the Wilderness:
Thus having given you the Proofs of those who assert the Sabbath was given to Man in In•ocency, I shall now give you the Reasons urged •y Others who affirm it was not given till Israel Come into the Wilderness:
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as it were, in a Parenthesis: that is, Moses being the first Man that wrote by Revelation or Inspiration; and having before he began to write, received the Command of the Seventh-day Sabbath,
as it were, in a Parenthesis: that is, Moses being the First Man that wrote by Revelation or Inspiration; and having before he began to write, received the Command of the Seventh-day Sabbath,
and the reason of its Institution, coming to write of the Time when God finished his Work, put in this concerning the Sabbath by way of Anticipation, saying, God blessed the Seventh-day, and sanctified it;
and the reason of its Institution, coming to write of the Time when God finished his Work, put in this Concerning the Sabbath by Way of Anticipation, saying, God blessed the Seventh-day, and sanctified it;
and to reserve my own thoughts to m••self, I shall give you an account of what two 〈 ◊ 〉 three of them assert, who believe Moses wrot• this in Gen. 2. by way of Anticipation.
and to reserve my own thoughts to m••self, I shall give you an account of what two 〈 ◊ 〉 three of them assert, who believe Moses wrot• this in Gen. 2. by Way of Anticipation.
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On• Author having shew'd that some believe God 〈 ◊ 〉 the beginning of the World did set apart th• seventh day, and commanded Adam to keep it says, that others,
On• Author having showed that Some believe God 〈 ◊ 〉 the beginning of the World did Set apart th• seventh day, and commanded Adam to keep it Says, that Others,
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and those antienter, and o• more Authority, conceive these words to be spoken by a Prolepsis or Anticipation, and to relate to the times wherein Moses wrote;
and those ancienter, and o• more authority, conceive these words to be spoken by a Prolepsis or Anticipation, and to relate to the times wherein Moses wrote;
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no Precept to that purpose being given to Adam and to his Posterity, nor any Mystery in the number seven, why it should be thought most proper for God's Publick Worship:
no Precept to that purpose being given to Adam and to his Posterity, nor any Mystery in the number seven, why it should be Thought most proper for God's Public Worship:
And this, saith he, is indeed the antienter and more general Opinion, unanimously deliver'd both by Jews and Christians, and not so much as question'd till these latter days:
And this, Says he, is indeed the ancienter and more general Opinion, unanimously Delivered both by jews and Christians, and not so much as questioned till these latter days:
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〈 ◊ 〉 is true, Tostatus makes this Query, Whether 〈 ◊ 〉 Sabbath being sanctified by God in the In••cy of the World, had been observ'd by Men •o the Light of Nature;
〈 ◊ 〉 is true, Tostado makes this Query, Whither 〈 ◊ 〉 Sabbath being sanctified by God in the In••cy of the World, had been observed by Men •o the Light of Nature;
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and returns this An••er, that God commanded not the Sabbath to 〈 ◊ 〉 sanctified in the beginning of the World, 〈 ◊ 〉 it was commanded afterwards by the Law 〈 ◊ 〉 Moses, when God did publickly make known 〈 ◊ 〉 Will on Mount Sinai; and that whereas 〈 ◊ 〉 Scripture speaks of sanctifying the seventh 〈 ◊ 〉 in Gen. 2. it is not to be understood as if 〈 ◊ 〉 Lord did then appoint it for his publick •orship,
and returns this An••er, that God commanded not the Sabbath to 〈 ◊ 〉 sanctified in the beginning of the World, 〈 ◊ 〉 it was commanded afterwards by the Law 〈 ◊ 〉 Moses, when God did publicly make known 〈 ◊ 〉 Will on Mount Sinai; and that whereas 〈 ◊ 〉 Scripture speaks of sanctifying the seventh 〈 ◊ 〉 in Gen. 2. it is not to be understood as if 〈 ◊ 〉 Lord did then appoint it for his public •orship,
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but to be refer'd to the time wherein •oses wrote, which was in the Wilderness, &c. 〈 ◊ 〉 so the meaning of the Prophet will be ••iefly this, that God did sanctify that day, •at is, to us that are his People of the House 〈 ◊ 〉 Jacob. So far Tostatus. Our Author also cites 〈 ◊ 〉 Josephus speaking after the same manner:
but to be referred to the time wherein •oses wrote, which was in the Wilderness, etc. 〈 ◊ 〉 so the meaning of the Prophet will be ••iefly this, that God did sanctify that day, •at is, to us that Are his People of the House 〈 ◊ 〉 Jacob. So Far Tostado. Our Author also cites 〈 ◊ 〉 Josephus speaking After the same manner:
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and, ••th he, Solomon Jarchi, one of the principal •abbins, speaks more expresly to this purpose, 〈 ◊ 〉 makes this Gloss or Comment upon Moses 's words:
and, ••th he, Solomon Jarchi, one of the principal •abbins, speaks more expressly to this purpose, 〈 ◊ 〉 makes this Gloss or Comment upon Moses is words:
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even to the Sanctification of the Sabbath •stablish'd by the Law of Moses. — Doubtless •he Jews who so much doted on their Sabbath, would by no means have robbed it of so great Antiquity, had they had any ground to approve •hereof, or not known the contrary:
even to the Sanctification of the Sabbath •stablished by the Law of Moses. — Doubtless •he jews who so much doted on their Sabbath, would by no means have robbed it of so great Antiquity, had they had any ground to approve •hereof, or not known the contrary:
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but the occasion why God did afterwards sanctify the seventh day, because that on that day he rested from all his Works. Moreover, the same Author saith;
but the occasion why God did afterwards sanctify the seventh day, Because that on that day he rested from all his Works. Moreover, the same Author Says;
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Nor 〈 ◊ 〉 it otherwise conceiv'd, than that Moses did he•• speak by way of Prolepsis or Anticipation, 〈 ◊ 〉 Ambrose Catharini opened the contrary, th•• next falls foul upon Tostatus: Yet, saith he, 〈 ◊ 〉 same Catharini affirms in the same Book, th•• nothing is more frequent in holy Scripture th•• these Anticipations; and among others our A••thor mentions one or two:
Nor 〈 ◊ 〉 it otherwise conceived, than that Moses did he•• speak by Way of Prolepsis or Anticipation, 〈 ◊ 〉 Ambrose Catharini opened the contrary, th•• next falls foul upon Tostado: Yet, Says he, 〈 ◊ 〉 same Catharini affirms in the same Book, th•• nothing is more frequent in holy Scripture th•• these Anticipations; and among Others our A••thor mentions one or two:
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but Moses writing the Histor• of Abraham (saith a French Protestant Divine 〈 ◊ 〉 calls it by Anticipation Bethel, which was 〈 ◊ 〉 so called till Jacob gave it that name, which b••fore was call'd Luz. So in Judg. 5. 9, 19. 〈 ◊ 〉 said, the Angel of the Lord came up from G••gal to Bokim, which was not so call'd till afte••wards.
but Moses writing the Histor• of Abraham (Says a French Protestant Divine 〈 ◊ 〉 calls it by Anticipation Bethel, which was 〈 ◊ 〉 so called till Jacob gave it that name, which b••fore was called Luz. So in Judges 5. 9, 19. 〈 ◊ 〉 said, the Angel of the Lord Come up from G••gal to Bokim, which was not so called till afte••wards.
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We also find in Exod. 16. that Mos•• said, This is the thing that the Lord commanded ▪ Fill an Omer of it to be kept for your Generations, that they may see the Bread wherewith you have been fed in the Wilderness,
We also find in Exod 16. that Mos•• said, This is the thing that the Lord commanded ▪ Fill an Omer of it to be kept for your Generations, that they may see the Bred wherewith you have been fed in the Wilderness,
Calvin saith this Author, tells us on this Text, indeed it could not well be otherwise interpreted (i. e. but by Anticipation) for how could Aaron lay up a pot of Manna to keep before the Testimony,
calvin Says this Author, tells us on this Text, indeed it could not well be otherwise interpreted (i. e. but by Anticipation) for how could Aaron lay up a pot of Manna to keep before the Testimony,
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when as yet there was neither Ark nor Tabernacle, and so no Testimony at that time ▪ Moreover, Moses tells us in the place before mention'd, that the Children of Israel eat Manna forty years, which, saith he, is not otherwise true in that place and time, but by Anticipation. Now I argue thus:
when as yet there was neither Ark nor Tabernacle, and so no Testimony At that time ▪ Moreover, Moses tells us in the place before mentioned, that the Children of Israel eat Manna forty Years, which, Says he, is not otherwise true in that place and time, but by Anticipation. Now I argue thus:
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I ••ll leave this to all Mens serious thoughts, 〈 ◊ 〉 what little reason the Sabbatarians, or others 〈 ◊ 〉 to cast so much contempt on what these 〈 ◊ 〉 have said.
I ••ll leave this to all Men's serious thoughts, 〈 ◊ 〉 what little reason the Sabbatarians, or Others 〈 ◊ 〉 to cast so much contempt on what these 〈 ◊ 〉 have said.
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(1.) Whether by ••parting any special Holiness to that day, •hich (as Dr. Owen saith) it was not capable 〈 ◊ 〉, there being no inherent Holiness in that day •ore than another. (2.) Or by dedicating the ••me to any Religious Worship for Adam to be ••und in on that day.
(1.) Whither by ••parting any special Holiness to that day, •hich (as Dr. Owen Says) it was not capable 〈 ◊ 〉, there being no inherent Holiness in that day •ore than Another. (2.) Or by dedicating the ••me to any Religious Worship for Adam to be ••und in on that day.
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Divers great •en both Antient and Modern, as Dr. White ••timates, affirm that God by a Decree only destin'd that day to religious Service in future time;
Diverse great •en both Ancient and Modern, as Dr. White ••timates, affirm that God by a decree only destined that day to religious Service in future time;
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he instances in venerable Bede, and before him, Justin Martyr, Tertullian, and Iren•us, that God sanctified the seventh day, Gen. 2. by his Decree and Destination only, not by any present Imposition.
he instances in venerable Bede, and before him, Justin Martyr, Tertullian, and Iren•us, that God sanctified the seventh day, Gen. 2. by his decree and Destination only, not by any present Imposition.
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First, All generally conclude that God ga•• to Adam but one positive Law, and in brea••ing of that (as Dr. Lightfoot, and others shew• he broke all the ten Commandments, which 〈 ◊ 〉 to the matter or substance of them were wro• in his Heart;
First, All generally conclude that God ga•• to Adam but one positive Law, and in brea••ing of that (as Dr. Lightfoot, and Others shew• he broke all the ten commandments, which 〈 ◊ 〉 to the matter or substance of them were wro• in his Heart;
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and had broke it, had he thereby been guilty of the breach of all the others? For I have just now shew'd that most believe him guilty of all in breaking that one Command, Thou shalt not eat of the Tree of Knowledg of good and evil.
and had broke it, had he thereby been guilty of the breach of all the Others? For I have just now showed that most believe him guilty of all in breaking that one Command, Thou shalt not eat of the Tree of Knowledge of good and evil.
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and capable in the same de•ree of contemplating every day the Perfecti•ns of his blessed Creator, should need one •ecial day to do this in, having nothing to •vert his thoughts,
and capable in the same de•ree of contemplating every day the Perfecti•ns of his blessed Creator, should need one •ecial day to do this in, having nothing to •vert his thoughts,
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nor any need of a day of •st from toilsom Labor? If so, doth not what •ey say argue some Imperfection attending 〈 ◊ 〉? how then was he created in the Image of 〈 ◊ 〉,
nor any need of a day of •st from toilsome Labour? If so, does not what •ey say argue Some Imperfection attending 〈 ◊ 〉? how then was he created in the Image of 〈 ◊ 〉,
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and perfect, if he was capable of keeping •y one day more holy than the rest whilst in •nocency? If any should say he was capable 〈 ◊ 〉 rest from dressing the Garden on one day:
and perfect, if he was capable of keeping •y one day more holy than the rest while in •nocency? If any should say he was capable 〈 ◊ 〉 rest from dressing the Garden on one day:
〈 ◊ 〉 answer, if the dressing the Garden was any •nderance to him in Divine Contemplation, 〈 ◊ 〉 any holy Duty, it argues still he was not •erfect, nor compleatly happy.
〈 ◊ 〉 answer, if the dressing the Garden was any •nderance to him in Divine Contemplation, 〈 ◊ 〉 any holy Duty, it argues still he was not •erfect, nor completely happy.
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Fourthly, If one special day was appointed to •orship God in, and this he stood in need of, •ill it not follow by the same reason, that he •eeded to be told what special parts of Wor•ip he should perform to God on that day? •or,
Fourthly, If one special day was appointed to •orship God in, and this he stood in need of, •ill it not follow by the same reason, that he •eeded to be told what special parts of Wor•ip he should perform to God on that day? •or,
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Fifthly, It may seem strange that any wise •an should affirm that Adam was injoyned to •eep a Sabbath, from what is said in Gen. 2. whenas we read not one word of a Sabbath there;
Fifthly, It may seem strange that any wise •an should affirm that Adam was enjoined to •eep a Sabbath, from what is said in Gen. 2. whenas we read not one word of a Sabbath there;
nor can they ever prove that the seventh day mentioned Exod. 16. or 20. wa• the precise seventh day immediately succeedin• the six days of the Creation:
nor can they ever prove that the seventh day mentioned Exod 16. or 20. wa• the precise seventh day immediately succeedin• the six days of the Creation:
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how should any before the Flood• or before Moses, know of such a day? for th• bear Expression, that God sanctified the sevent• day, &c. if that was known to the old World and afterwards (which I much doubt of) could not without some other Revelation discover that they were obliged to keep it as a Sabbath in religious Worship:
how should any before the Flood• or before Moses, know of such a day? for th• bear Expression, that God sanctified the sevent• day, etc. if that was known to the old World and afterwards (which I much doubt of) could not without Some other Revelation discover that they were obliged to keep it as a Sabbath in religious Worship:
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for being not created till the sixth day, how could he, without some special Revelation, know the next day after was the seventh day from the Creation? Could he tell how long God was in making the Heavens and the Earth? &c. Moreover, 'tis worth noting how strenuously our Opponents do urge that there is no express Command to keep the first day. Now may not w• say, there is no express Command for Adam in Innocency,
for being not created till the sixth day, how could he, without Some special Revelation, know the next day After was the seventh day from the Creation? Could he tell how long God was in making the Heavens and the Earth? etc. Moreover, it's worth noting how strenuously our Opponents do urge that there is no express Command to keep the First day. Now may not w• say, there is no express Command for Adam in Innocency,
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Thus Dr. Wallis, who •rther saith, It is not expresly said that all Man•ind must for ever after observe the seventh day, 〈 ◊ 〉 every week of days, reckoned continually from 〈 ◊ 〉 first Creation.
Thus Dr. Wallis, who •rther Says, It is not expressly said that all Man•ind must for ever After observe the seventh day, 〈 ◊ 〉 every Week of days, reckoned continually from 〈 ◊ 〉 First Creation.
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God's resting from his Works, and sanctifying the seventh day, were coetaneous in the first sense, i. e. by way of Purpose and Intention, which Moses relates;
God's resting from his Works, and sanctifying the seventh day, were coetaneous in the First sense, i. e. by Way of Purpose and Intention, which Moses relates;
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As soon as he had ended his Work, he ordained the seventh day, the day of his own Rest, to be that on which his Church should rest, and follow his Example;
As soon as he had ended his Work, he ordained the seventh day, the day of his own Rest, to be that on which his Church should rest, and follow his Exampl;
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— He proceeds to shew how the Medes were call'd God's sanctified ones, that is ▪ destinated to be in time Destroyers of Babylon and the Father sanctified his Son, and sent hi• into the World;
— He proceeds to show how the Medes were called God's sanctified ones, that is ▪ destinated to be in time Destroyers of Babylon and the Father sanctified his Son, and sent hi• into the World;
and then it •ollows he begun with God, and rested before 〈 ◊ 〉 labour'd six days, contrary to the Order and •ommand of the instituted Sabbath, Exod. 20.
and then it •ollows he begun with God, and rested before 〈 ◊ 〉 laboured six days, contrary to the Order and •ommand of the instituted Sabbath, Exod 20.
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1. That Adam fell the same day he was created, appears from the words of our blessed Saviour, Joh. 8. 34. that the Devil was a Murderer from the beginning, a Liar, and the Father of Lies:
1. That Adam fell the same day he was created, appears from the words of our blessed Saviour, John 8. 34. that the devil was a Murderer from the beginning, a Liar, and the Father of Lies:
Hath God said, Ye shall not eat of every Tree of the Garden? the Serpent had not been so subtile to ask whether that might be done which had been done already.
Hath God said, You shall not eat of every Tree of the Garden? the Serpent had not been so subtle to ask whither that might be done which had been done already.
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And, says our Author, the Tree of Life being sacramental, hence may it well be thought that if Adam had stood one Sabbath, he had tasted of the Tree of Life,
And, Says our Author, the Tree of Life being sacramental, hence may it well be Thought that if Adam had stood one Sabbath, he had tasted of the Tree of Life,
He further confirms what he says her• and answers all Tillam 's Objections, and tha• about the work Adam did of giving Names 〈 ◊ 〉 all living Creatures, which he shews he might soon do;
He further confirms what he Says her• and answers all Tillam is Objections, and tha• about the work Adam did of giving Names 〈 ◊ 〉 all living Creatures, which he shows he might soon do;
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and as to that of God's saying o• the sixth day he saw all his Works that the• were good, therefore Man had not then sinne• he replys, that God's days works were don• each day by a word speaking, or in a mo•ment;
and as to that of God's saying o• the sixth day he saw all his Works that the• were good, Therefore Man had not then sinne• he replies, that God's days works were don• each day by a word speaking, or in a mo•ment;
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6. He argues from Adam 's not knowing hi• Wife till he had sinned, and shews that 〈 ◊ 〉 good reason can be given why he should no• have known her, had he stood one day Now these things tho doubtful, with the othe• being well observed,
6. He argues from Adam is not knowing hi• Wife till he had sinned, and shows that 〈 ◊ 〉 good reason can be given why he should no• have known her, had he stood one day Now these things though doubtful, with the othe• being well observed,
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First, They all go too far, and have not one word in Scripture for their Opinion, that say Adam in Innocency should or would have kept every seventh day for holy Rest,
First, They all go too Far, and have not one word in Scripture for their Opinion, that say Adam in Innocency should or would have kept every seventh day for holy Rest,
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It is most certain, Adam in that state was perfect with all natural Perfections, and at all times equally disposed to obey and serve God, to remember his Creation, and to honour his Creator:
It is most certain, Adam in that state was perfect with all natural Perfections, and At all times equally disposed to obey and serve God, to Remember his Creation, and to honour his Creator:
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Whoever denies this, must needs deny Man's Perfections, and constant Conformity to God in the state of Innocency For where one day is kept better than an••ther, there is an inequality,
Whoever Denies this, must needs deny Man's Perfections, and constant Conformity to God in the state of Innocency For where one day is kept better than an••ther, there is an inequality,
and no consta• Uniformity in himself, nor Conformity to 〈 ◊ 〉 Will of God. In the second place, they who hold the Sabbath was first instituted after Man's Fall,
and no consta• Uniformity in himself, nor Conformity to 〈 ◊ 〉 Will of God. In the second place, they who hold the Sabbath was First instituted After Man's Fallen,
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but was by a Positive Law given in the State of Innocency, of the same nature with that of eating of the Tree of Knowledg, make this Commandment of the Sabbath utterly void by Man's Fall,
but was by a Positive Law given in the State of Innocency, of the same nature with that of eating of the Tree of Knowledge, make this Commandment of the Sabbath utterly void by Man's Fallen,
and when fallen ▪ Could a Sabbath sute equally with perfect and •allen Man? Or could there be the same need of a Sabbath to both? Certainly if God had •ot given that Command by Moses, the keep••g that precise Day would not have been known 〈 ◊ 〉 be the Duty of any of Adam 's Off-spring, •om a positive Law given to him in Innocency.
and when fallen ▪ Could a Sabbath suit equally with perfect and •allen Man? Or could there be the same need of a Sabbath to both? Certainly if God had •ot given that Command by Moses, the keep••g that precise Day would not have been known 〈 ◊ 〉 be the Duty of any of Adam is Offspring, •om a positive Law given to him in Innocency.
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what then? but he also blessed and sanc••fied it: what tho? Because God sanctified 〈 ◊ 〉 Priest, may others do so too? He might 〈 ◊ 〉 the Seventh-day apart for his People in after••es.
what then? but he also blessed and sanc••fied it: what though? Because God sanctified 〈 ◊ 〉 Priest, may Others doe so too? He might 〈 ◊ 〉 the Seventh-day apart for his People in after••es.
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Because God sanctified it, must Adam •nctify it or keep it holy without a Com••and? Is it said therefore, Thou Adam shalt •eep this Day as a Sabbath? No doubt Moses •ould not only have mention'd God's blessing •nd sanctifying that Day, had it been given to Adam as a Sabbath;
Because God sanctified it, must Adam •nctify it or keep it holy without a Com••and? Is it said Therefore, Thou Adam shalt •eep this Day as a Sabbath? No doubt Moses •ould not only have mentioned God's blessing •nd sanctifying that Day, had it been given to Adam as a Sabbath;
I might now come to the last Argument, viz. If it had been commanded Adam and all his Posterity to keep the Seventh-day after he fell, •he Patriarchs that lived before Moses kept it:
I might now come to the last Argument, viz. If it had been commanded Adam and all his Posterity to keep the Seventh-day After he fell, •he Patriarchs that lived before Moses kept it:
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Speak thou unto the Children of Israel, saying, Verily my Sabbaths, it is a Sign between me and you throughout your Generations, that ye may know that I am the Lord that sanctify you, Exod. 31. 13. Ye shall keep my Sabbath,
Speak thou unto the Children of Israel, saying, Verily my Sabbaths, it is a Signen between me and you throughout your Generations, that you may know that I am the Lord that sanctify you, Exod 31. 13. You shall keep my Sabbath,
For every one that doth any work on the Sabbath-day, shall be cut off from amongst his People, vers. 14. It was a sign God set apart that People with a Ceremonial Sanctification, to signify that alone by Jesus Christ all the true spiritual Israel should have Gospel-Sanctification,
For every one that does any work on the Sabbath-day, shall be Cut off from among his People, vers. 14. It was a Signen God Set apart that People with a Ceremonial Sanctification, to signify that alone by jesus christ all the true spiritual Israel should have Gospel-Sanctification,
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and require but one, i. e. the seventh, as a day to his Creator? No, it is evident from hence the Sabbath refer'd to fallen Man, who God foresaw would need six days to do all his Labour;
and require but one, i. e. the seventh, as a day to his Creator? No, it is evident from hence the Sabbath referred to fallen Man, who God foresaw would need six days to do all his Labour;
how can our Opponents thence prove it the Duty of all to keep the said day? A Command to him in Innocency may not oblige any Man in his fallen state, except the same be renewed.
how can our Opponents thence prove it the Duty of all to keep the said day? A Command to him in Innocency may not oblige any Man in his fallen state, except the same be renewed.
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I find two of the chiefest Writers I have met with, who are approved Orthodox, plead not for the Sabbath as given to Adam in Innocency, viz. Mr. Dan. •awdrey, and Mr. Herbert, Palmer: Take their words, We purpose not to maintain that the Sabbath was given to Adam in Innocency before the Fall:
I find two of the chiefest Writers I have met with, who Are approved Orthodox, plead not for the Sabbath as given to Adam in Innocency, viz. Mr. Dan. •awdrey, and Mr. Herbert, Palmer: Take their words, We purpose not to maintain that the Sabbath was given to Adam in Innocency before the Fallen:
Gal. iv. 10, 11. Ye observe days, and months, &c. MY Brethren, there are three sorts of Persons I have little hopes of doing good to in preaching on this Subject.
Gal. iv. 10, 11. You observe days, and months, etc. MY Brothers, there Are three sorts of Persons I have little hope's of doing good to in preaching on this Subject.
1. Such as thro self-conceit are so fond of their own Apprehensions, that they resolve not to regard the strongest Arguments against what they believe:
1. Such as through self-conceit Are so found of their own Apprehensions, that they resolve not to regard the Strongest Arguments against what they believe:
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nor like the great Appollos, who was ready to receive further Light by a poor Man and his Wife, much inferior to him both as to Parts, Knowledg, and Learning, Acts 18. 2. The second sort are such as thro the weakness of their Capacities are not able to take in the strength of an Argument;
nor like the great Appollos, who was ready to receive further Light by a poor Man and his Wife, much inferior to him both as to Parts, Knowledge, and Learning, Acts 18. 2. The second sort Are such as through the weakness of their Capacities Are not able to take in the strength of an Argument;
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these not seeing the danger of observing the old Jewish Sabbath, nor of their indifference about keeping any day at all, trouble not themselves at all about this matter.
these not seeing the danger of observing the old Jewish Sabbath, nor of their indifference about keeping any day At all, trouble not themselves At all about this matter.
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I have proved, 1. That the Command for, or knowledg of keeping the Seventh-day Sabbath was not written in Adam 's Heart. 2. That there was 〈 ◊ 〉 positive Command given to him, to observe that •ay above any other, either before or immediately after his Fall.
I have proved, 1. That the Command for, or knowledge of keeping the Seventh-day Sabbath was not written in Adam is Heart. 2. That there was 〈 ◊ 〉 positive Command given to him, to observe that •ay above any other, either before or immediately After his Fallen.
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but to adore, and contemplate the Perfections of his bountiful Creator? and could he have done it better on one day than another? The best and highest Acts of Worship he was capable of performing would have been his work and delight for ever, had he abode in that state:
but to adore, and contemplate the Perfections of his bountiful Creator? and could he have done it better on one day than Another? The best and highest Acts of Worship he was capable of performing would have been his work and delight for ever, had he Abided in that state:
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then it is not written in the Hearts of any of his Offspring by Nature: For as I have said, the muddy Stream cannot be clearer than the Chrystal Fountain.
then it is not written in the Hearts of any of his Offspring by Nature: For as I have said, the muddy Stream cannot be clearer than the Crystal Fountain.
but as we read of no such matter, so Justin Martyr, as I find him cited by approved Authors, declares Enoch was one if those that was not circumcised, neither kept the Sabbath.
but as we read of no such matter, so Justin Martyr, as I find him cited by approved Authors, declares Enoch was one if those that was not circumcised, neither kept the Sabbath.
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But in Answer to this (which indeed needs •one at all) take what a learned Man hath •id for a reason why Noah stay'd seven days, and again other seven days:
But in Answer to this (which indeed needs •one At all) take what a learned Man hath •id for a reason why Noah stayed seven days, and again other seven days:
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Now after the Flood we find God gave to Noah and his Sons some express Laws and Commands, i. e. not to eat Blood, and forbidding Murder, &c. Now this is the time doubtless to hear of a Sabbath,
Now After the Flood we find God gave to Noah and his Sons Some express Laws and Commands, i. e. not to eat Blood, and forbidding Murder, etc. Now this is the time doubtless to hear of a Sabbath,
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and to me it seems not probable, had the Sabbath been commanded, that Jehovah should not at this time have given them a charge about it, there being then so few positive Laws instituted;
and to me it seems not probable, had the Sabbath been commanded, that Jehovah should not At this time have given them a charge about it, there being then so few positive Laws instituted;
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Job liv'd also, it is concluded, about Abraham 's time, which may be gather'd by the number of years he liv'd, which was about two hundred years, which few attain'd to after Abraham. Joseph liv'd but a hundred and ten.
Job lived also, it is concluded, about Abraham is time, which may be gathered by the number of Years he lived, which was about two hundred Years, which few attained to After Abraham. Joseph lived but a hundred and ten.
•ow, as one observes, when he pleads his In••grity and Innocence even to very minute Particulars, he neither alledges his strict observation of the Seventh-Say Sabbath,
•ow, as one observes, when he pleads his In••grity and Innocence even to very minute Particulars, he neither alleges his strict observation of the Seventh-Say Sabbath,
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tho we read of his hard Service when he kept Laban's Sheep both in Winter and Summer, which might have caused him to complain of his being incommoded from a strict observation of that day, had he known it as his Duty;
though we read of his hard Service when he kept Laban's Sheep both in Winter and Summer, which might have caused him to complain of his being incommoded from a strict observation of that day, had he known it as his Duty;
or had they forgot it, besu• there would have been some notice taken of Jacob's keeping it, nor would he have avoided i• that he might please Pharaoh and his Servants.
or had they forgotten it, besu• there would have been Some notice taken of Jacob's keeping it, nor would he have avoided i• that he might please Pharaoh and his Servants.
Nor can it be thought on any good grounds that the Children of Israel kept the Seventh-day Sabbath under their Taskmasters in Egypt, th• some would infer they did from these words, that you make the People rest from their Burdens, Exod. 5. 5. they would have these words to mean, you make them keep a Sabbath, where as no such thing seems to have the least countenance,
Nor can it be Thought on any good grounds that the Children of Israel kept the Seventh-day Sabbath under their Taskmasters in Egypt, th• Some would infer they did from these words, that you make the People rest from their Burdens, Exod 5. 5. they would have these words to mean, you make them keep a Sabbath, where as no such thing seems to have the least countenance,
Now since there is no mention that any 〈 ◊ 〉 the Patriarchs kept the seventh day as a Sabbath, we infer this as the first reason why they observ'd it not.
Now since there is no mention that any 〈 ◊ 〉 the Patriarchs kept the seventh day as a Sabbath, we infer this as the First reason why they observed it not.
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Secondly, Let it be consider'd that we read 〈 ◊ 〉 many positive Commands given to Noah, to Abraham, Isaac and Jacob, but none to keep the Seventh-day Sabbath,
Secondly, Let it be considered that we read 〈 ◊ 〉 many positive Commands given to Noah, to Abraham, Isaac and Jacob, but none to keep the Seventh-day Sabbath,
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yet after Moses 's time, when the Sabbath was instituted and given by God's express Command to Israel, he took (we find) as much notice of their observing his Sabbaths as of any other Duty injoined on them,
yet After Moses is time, when the Sabbath was instituted and given by God's express Command to Israel, he took (we find) as much notice of their observing his Sabbaths as of any other Duty enjoined on them,
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as Idolatry, Gluttony, Drunkenness, Lasciviousness, Incest, Murder, Lying, Covetousness, Theft, &c. and how Sin had possessed the Thoughts, Hearts, and Lives of Men;
as Idolatry, Gluttony, drunkenness, Lasciviousness, Incest, Murder, Lying, Covetousness, Theft, etc. and how since had possessed the Thoughts, Hearts, and Lives of Men;
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certainly in his enumerating the Sins 〈 ◊ 〉 his People, and of the Wickedness of those that liv'd from Adam to Moses, he would have reproved them for Sabbath-breaking,
Certainly in his enumerating the Sins 〈 ◊ 〉 his People, and of the Wickedness of those that lived from Adam to Moses, he would have reproved them for Sabbath-breaking,
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or can it be rationally supposed that tho they fail'd in all other respects, yet that they did not in this? No doubt, had it been a known Duty, (and that some of them had been guilty of the breach of it,
or can it be rationally supposed that though they failed in all other respects, yet that they did not in this? No doubt, had it been a known Duty, (and that Some of them had been guilty of the breach of it,
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Eighthly, Since we read of no Sabbath till Moses 's time, Exod. 16. only that God sanctified the seventh day; what makes our Brethren so boldly say that Adam in Innocence kept it,
Eighthly, Since we read of no Sabbath till Moses is time, Exod 16. only that God sanctified the seventh day; what makes our Brothers so boldly say that Adam in Innocence kept it,
and all the Patriarchs from Adam to Moses? This may seem strange to any thinking Man, i. e. that they should affirm this, seeing they require an express Command from us for the keeping of the first day, or else all is nothing with them.
and all the Patriarchs from Adam to Moses? This may seem strange to any thinking Man, i. e. that they should affirm this, seeing they require an express Command from us for the keeping of the First day, or Else all is nothing with them.
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or one Example from the Creation of the World that any Man or Woman ever kept the seventh day as a Sabbath until we come to Moses, Exod. 16. I shall, God assisting, shew that we have more than meer Examples of the Gospel Primitive Churches for observing in a solemn manner the Lord's-day, or the first day of the week,
or one Exampl from the Creation of the World that any Man or Woman ever kept the seventh day as a Sabbath until we come to Moses, Exod 16. I shall, God assisting, show that we have more than mere Examples of the Gospel Primitive Churches for observing in a solemn manner the Lord's day, or the First day of the Week,
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Now let them produce but one Example, that •ne, tho but one of the Patriarchs did keep the •eventh day as a Sabbath, I will conclude it might be given to Adam after his Fall; for before his Fall it could not be a Law to him,
Now let them produce but one Exampl, that •ne, though but one of the Patriarchs did keep the •eventh day as a Sabbath, I will conclude it might be given to Adam After his Fallen; for before his Fallen it could not be a Law to him,
but that the Word of God is wholly silent about it, we must and may say, according to that common Maxim used by Divines, i. e. Where God hath not a Mouth to speak, we ought not to have an Ear to hear.
but that the Word of God is wholly silent about it, we must and may say, according to that Common Maxim used by Divines, i. e. Where God hath not a Mouth to speak, we ought not to have an Ear to hear.
Ninthly, Let us now consider what some learned Men have produced for their pretended Proofs that the Patriarchs kept the seventh day as a Sabbath, which I fear hath imboldned the Jewish Sabbatarians to affirm with such Confidence that all the Patriarchs did keep it.
Ninthly, Let us now Consider what Some learned Men have produced for their pretended Proofs that the Patriarchs kept the seventh day as a Sabbath, which I Fear hath emboldened the Jewish Sabbatarians to affirm with such Confidence that all the Patriarchs did keep it.
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But by the way, Dr. Owen, who is one that asserted what I utterly deny, doth yet confess that many of the Jewish Masters or Rabbins ascribe the original of the Sabbath to the Statute given to them in Mara, Exod. 15. and others of them to Exod. 16. yet the said Reverend Doctor cites some of the probable grounds to prove that the Patriarchs kept it.
But by the Way, Dr. Owen, who is one that asserted what I utterly deny, does yet confess that many of the Jewish Masters or Rabbis ascribe the original of the Sabbath to the Statute given to them in Mara, Exod 15. and Others of them to Exod 16. yet the said Reverend Doctor cites Some of the probable grounds to prove that the Patriarchs kept it.
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but what little reason there is from hence to conclude he kept the Sabbath, or gave charge to his Children so to do, I will leave to all Mens Consideration.
but what little reason there is from hence to conclude he kept the Sabbath, or gave charge to his Children so to do, I will leave to all Men's Consideration.
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and some of them not very easy to Flesh and Blood, as that of offering up his only Son. Moreover, none doubt of the faithfulness of the Patriarch Abraham; but if the Sabbath was not then instituted,
and Some of them not very easy to Flesh and Blood, as that of offering up his only Son. Moreover, none doubt of the faithfulness of the Patriarch Abraham; but if the Sabbath was not then instituted,
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Dr. Twiss 's main Argument to prove that the Patriarchs observed the Seventh-day Sabbath, is this, viz. The Lord blessed the seventh day and sanctified it, therefore saith he the Patriarchs did observe it.
Dr. Twiss is main Argument to prove that the Patriarchs observed the Seventh-day Sabbath, is this, viz. The Lord blessed the seventh day and sanctified it, Therefore Says he the Patriarchs did observe it.
Dr. Twiss saith in the same place, i. e. And the truth is, until the coming of the Children of Israel out of Egypt we read not of any Church of God any where but in single Families;
Dr. Twiss Says in the same place, i. e. And the truth is, until the coming of the Children of Israel out of Egypt we read not of any Church of God any where but in single Families;
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Besides, how could the Patriarchs know what Duties proper for Sabbath-observation they should perform, except it had by some positive Law or Precept been discover'd to them, of which we read not? When God gave to Israel a Sabbath, he told them how they should keep it,
Beside, how could the Patriarchs know what Duties proper for Sabbath-observation they should perform, except it had by Some positive Law or Precept been discovered to them, of which we read not? When God gave to Israel a Sabbath, he told them how they should keep it,
Tenthly, I might also add here what some learned Men seem to affirm, i. e. that 'tis doubtful whether the Patriarchs had the distinction of Days into Weeks,
Tenthly, I might also add Here what Some learned Men seem to affirm, i. e. that it's doubtful whither the Patriarchs had the distinction of Days into Weeks,
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But it may not be amiss to answer our Opponents as to what they say about the Scripture not mentioning any Sabbath from Adam to Moses, or any Precept or Remembrance of it,
But it may not be amiss to answer our Opponents as to what they say about the Scripture not mentioning any Sabbath from Adam to Moses, or any Precept or Remembrance of it,
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1. This they say, that we read not of Circumcision perform'd during all the time of Israel 's being in Egypt, which was near four hundred years, till Zippora circumcised her Son.
1. This they say, that we read not of Circumcision performed during all the time of Israel is being in Egypt, which was near four hundred Years, till Zipporah circumcised her Son.
Let me close this with what I find recited by many learned Men concerning the Judgment of divers of the antient Fathers about the Patriarchs observing the Sabbath.
Let me close this with what I find recited by many learned Men Concerning the Judgement of diverse of the ancient Father's about the Patriarchs observing the Sabbath.
And hence Tertullian saith, it is manifest therefore that that cannot be moral, nor perpetual, that began with Moses (as Justin says) and ended in Christ.
And hence Tertullian Says, it is manifest Therefore that that cannot be moral, nor perpetual, that began with Moses (as Justin Says) and ended in christ.
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before Abraham there was no Circumcision, and before Moses no keeping holy the Sabbath. I might also add several of the Jewish Rabbins asserting the same thing. But to proceed.
before Abraham there was no Circumcision, and before Moses no keeping holy the Sabbath. I might also add several of the Jewish Rabbis asserting the same thing. But to proceed.
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So that if these words, Gen. 2. concerning God's blessing and sanctifying of the seventh day, are to be extended, saith one, to relate to any thing further than to that particular seventh day following the Creation, it doth not refer to any immediate Institution of the Sabbath,
So that if these words, Gen. 2. Concerning God's blessing and sanctifying of the seventh day, Are to be extended, Says one, to relate to any thing further than to that particular seventh day following the Creation, it does not refer to any immediate Institution of the Sabbath,
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2. If they kept it by virtue of an express Command and Institution, they had no doubt some Directions about the due observation thereof, and instituted Sabbath-days Worship:
2. If they kept it by virtue of an express Command and Institution, they had no doubt Some Directions about the due observation thereof, and instituted Sabbath-days Worship:
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Eleventhly, Let me add one Argument more 〈 ◊ 〉 prove that the Patriarchs did not observe the seventh day as a Sabbath, viz. If the Patriarchs and all Mankind from the beginning of the World were or had been obliged to keep the Seventh-day Sabbath, certainly there had •een some account given of the Penalty or Punishment due to Sabbath-breakers:
Eleventhly, Let me add one Argument more 〈 ◊ 〉 prove that the Patriarchs did not observe the seventh day as a Sabbath, viz. If the Patriarchs and all Mankind from the beginning of the World were or had been obliged to keep the Seventh-day Sabbath, Certainly there had •een Some account given of the Penalty or Punishment due to Sabbath breakers:
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and yet God should hide the Punishment due to the breach thereof from the World for more than two thousand years? Evident it is that they knew what Punishment was to be inflicted for the breach of other moral Precepts,
and yet God should hide the Punishment due to the breach thereof from the World for more than two thousand Years? Evident it is that they knew what Punishment was to be inflicted for the breach of other moral Precepts,
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that is, they had no instituted, stated, and stinted Worship, nor any in a Magistratical Capacity to inflict Punishment 〈 ◊ 〉 such as violated the pretended Sabbath;
that is, they had not instituted, stated, and stinted Worship, nor any in a Magistratical Capacity to inflict Punishment 〈 ◊ 〉 such as violated the pretended Sabbath;
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〈 ◊ 〉 had they been put into such a Capacity, 〈 ◊ 〉 doubt but God had given them his Sabbath with the like Sanction to them as afterward that the Penalty might have been inflicted 〈 ◊ 〉 Offenders,
〈 ◊ 〉 had they been put into such a Capacity, 〈 ◊ 〉 doubt but God had given them his Sabbath with the like Sanction to them as afterwards that the Penalty might have been inflicted 〈 ◊ 〉 Offenders,
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The Scripture is certainly to be taken 〈 ◊ 〉 this sense, and not in that sense which so•• would have the Holy Ghost intend, viz. th•• it was made known more clearly to that People with the mode of its observation, &c. but certainly it was never known till God reveal'd 〈 ◊ 〉 to Moses, nor given as a Law to any till give• to the People of Israel in the Wilderness 〈 ◊ 〉 Sin.
The Scripture is Certainly to be taken 〈 ◊ 〉 this sense, and not in that sense which so•• would have the Holy Ghost intend, viz. th•• it was made known more clearly to that People with the mode of its observation, etc. but Certainly it was never known till God revealed 〈 ◊ 〉 to Moses, nor given as a Law to any till give• to the People of Israel in the Wilderness 〈 ◊ 〉 Sin.
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which indeed we have in Exod. 16. 23. True, some of the Jewish Rabbins affirm that it was given to Israel, Exod. 15. 25. at Marah: There he made them a Statute and an Ordinance, and there he proved them.
which indeed we have in Exod 16. 23. True, Some of the Jewish Rabbis affirm that it was given to Israel, Exod 15. 25. At Marah: There he made them a Statute and an Ordinance, and there he proved them.
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and probably it might be the Statute of the Sabbath, tho 'tis not expressed 〈 ◊ 〉 the falling of Manna, chap. 16. tho others by 〈 ◊ 〉 figure think it may comprehend not only th• Sabbath,
and probably it might be the Statute of the Sabbath, though it's not expressed 〈 ◊ 〉 the falling of Manna, chap. 16. tho Others by 〈 ◊ 〉 figure think it may comprehend not only th• Sabbath,
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But we find 〈 ◊ 〉 directly and expresly commanded, chap. 16. 2• ▪ To morrow is the Rest of the holy Sabbath unto the Lord, &c. And many learned Men do asse•• that here was the Institution,
But we find 〈 ◊ 〉 directly and expressly commanded, chap. 16. 2• ▪ To morrow is the Rest of the holy Sabbath unto the Lord, etc. And many learned Men do asse•• that Here was the Institution,
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The first time we find the observation of the Sabbath-day injoyned is 〈 ◊ 〉 the Wilderness of Sin, before they came 〈 ◊ 〉 Mount Sinai, where the ten Commandment• were deliver'd;
The First time we find the observation of the Sabbath-day enjoined is 〈 ◊ 〉 the Wilderness of since, before they Come 〈 ◊ 〉 Mount Sinai, where the ten Commandment• were Delivered;
The words in Exod. 16. 23. express plainly enough the Institution of this day, by way of Information to the People, viz. To morrow is the Rest of the holy Sabbath unto the Lord bake that which you will bake to day, &c. And when the day came or begun, Moses said, Eat that to day,
The words in Exod 16. 23. express plainly enough the Institution of this day, by Way of Information to the People, viz. To morrow is the Rest of the holy Sabbath unto the Lord bake that which you will bake to day, etc. And when the day Come or begun, Moses said, Eat that to day,
if it had been familiar to them before? And what means the coming of the Rulers of the Congregation to Moses to consult him as on an unusual and unknown matter?
if it had been familiar to them before? And what means the coming of the Rulers of the Congregation to Moses to consult him as on an unusual and unknown matter?
2. And let me add, they were told that they should gather it six days, and that there should be none found on the seventh; and yet some of the People went to gather it on the seventh day,
2. And let me add, they were told that they should gather it six days, and that there should be none found on the seventh; and yet Some of the People went to gather it on the seventh day,
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to you, and to none that went before you, as he spake to them afterwards, Deut. 5. 2, 3. As to his Laws and Covenant on Mount Sinai, the Covenant which God made with us in Horeb, the Lord made not this Covenant with our Fathers,
to you, and to none that went before you, as he spoke to them afterwards, Deuteronomy 5. 2, 3. As to his Laws and Covenant on Mount Sinai, the Covenant which God made with us in Horeb, the Lord made not this Covenant with our Father's,
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3. If the People did know there was a Sabbath given in charge to Moses before Manna it might refer to that chap. 15. yet they might not know what particular day it was to begi• on,
3. If the People did know there was a Sabbath given in charge to Moses before Manna it might refer to that chap. 15. yet they might not know what particular day it was to begi• on,
4. As the same Author notes, the case of th• Man who gather'd Sticks on the Sabbath-day ▪ shews they were still unacquainted with Sabbath-days Duties, or rather wholly ignorant of the Penalty of the breach of it:
4. As the same Author notes, the case of th• Man who gathered Sticks on the Sabbath-day ▪ shows they were still unacquainted with Sabbath-days Duties, or rather wholly ignorant of the Penalty of the breach of it:
I know that Dr. Owen saith, if the original of the Sabbath was here, then the National Observation of it is introduced with a strange abruptness, &c. Answ. To which I answer, that it doth not so appear to me;
I know that Dr. Owen Says, if the original of the Sabbath was Here, then the National Observation of it is introduced with a strange abruptness, etc. Answer To which I answer, that it does not so appear to me;
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however, let every Man read the words of Moses again, and how he repeats the same over and over, To morrow is the Sabbath, &c. To day is a Sabbath unto the Lord;
however, let every Man read the words of Moses again, and how he repeats the same over and over, To morrow is the Sabbath, etc. To day is a Sabbath unto the Lord;
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•an any thing be brought in more solemnly? •ut I see how Men will try their Wits to de••nd their own Scriptureless Notion of a Sabbath given in Paradise, as well as in pleading 〈 ◊ 〉 other groundless Practices.
•an any thing be brought in more solemnly? •ut I see how Men will try their Wits to de••nd their own Scriptureless Notion of a Sabbath given in Paradise, as well as in pleading 〈 ◊ 〉 other groundless Practices.
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Answ. No, not at all, because we find that sacrifices, and offering the Firstlings of the •locks, and first Fruits of the Ground, were offered to God from the beginning:
Answer No, not At all, Because we find that Sacrifices, and offering the Firstlings of the •locks, and First Fruits of the Ground, were offered to God from the beginning:
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Object. The seventh-day Sabbath was given in the 20th. Chapter of Exodus, with all the other •ine moral and perpetual Commandments wrote in two Tables of Stone, by the finger of Jehovah himself;
Object. The seventh-day Sabbath was given in the 20th. Chapter of Exodus, with all the other •ine moral and perpetual commandments wrote in two Tables of Stone, by the finger of Jehovah himself;
1. To this I answer, that if I can prove it is not the Duty of Gentile Believers, nor any Believers in Christ in all the World to keep the Seventh-day Sabbath from hence, I shall overthrow our Opponents strongest Fort, and so utterly confute them;
1. To this I answer, that if I can prove it is not the Duty of Gentile Believers, nor any Believers in christ in all the World to keep the Seventh-day Sabbath from hence, I shall overthrow our Opponents Strongest Fort, and so utterly confute them;
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and given to the whole House of Israel, were not given to the Gentiles, nor to any other People in the World, save the Strangers that were within their Gates,
and given to the Whole House of Israel, were not given to the Gentiles, nor to any other People in the World, save the Strangers that were within their Gates,
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First, The Term Moral being but a scholastical Expression, and not properly signifying that which is usually understood by it, say Mr. Cawdry and Mr. Palmer, we have ever judg'd it a Bone of Contention:
First, The Term Moral being but a scholastical Expression, and not properly signifying that which is usually understood by it, say Mr. Cawdry and Mr. Palmer, we have ever judged it a Bone of Contention:
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Dr. White saith, A Divine Law call'd Moral is a just Rule or Measure imposed by God, directing and obliging to Obedience of things holy, honest, and just.
Dr. White Says, A Divine Law called Moral is a just Rule or Measure imposed by God, directing and obliging to obedience of things holy, honest, and just.
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so they are esteem'd alterable at pleasure, being fixed by mere Will and Prerogative, without respect to any thing that should make them necessary antecedently to their being given;
so they Are esteemed alterable At pleasure, being fixed by mere Will and Prerogative, without respect to any thing that should make them necessary antecedently to their being given;
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Mr. Cawdry and Palmer say, It implys any Law of God exprest in Scripture, whether it can be prov'd natural or not, which from the time it was given to the end of the World binds all succeeding Generations of their Posterity to whom it was given,
Mr. Cawdry and Palmer say, It Implies any Law of God expressed in Scripture, whither it can be proved natural or not, which from the time it was given to the end of the World binds all succeeding Generations of their Posterity to whom it was given,
Now having let you know what is to be understood by a simple Moral Law, I shall shew that the Law of the precise Seventh-day Sabbath is not a Law of this nature, i. e. a pure moral Precept universally and perpetually obligatory on all Men:
Now having let you know what is to be understood by a simple Moral Law, I shall show that the Law of the precise Seventh-day Sabbath is not a Law of this nature, i. e. a pure moral Precept universally and perpetually obligatory on all Men:
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But before I proceed, I might give you the Observations of divers Expositors on the order and manner of the Expressions in the fourth Commandment: As first, the essential part, Remember the Sabbath-day to keep it holy; not the seventh day.
But before I proceed, I might give you the Observations of diverse Expositors on the order and manner of the Expressions in the fourth Commandment: As First, the essential part, remember the Sabbath-day to keep it holy; not the seventh day.
but it wa• bottom'd upon the Covenant of Works, and only given to that People whom God brought out of the Land of Egypt, and redeem'd from Egyptian Bondage.
but it wa• bottomed upon the Covenant of Works, and only given to that People whom God brought out of the Land of Egypt, and redeemed from Egyptian Bondage.
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And when he enters into that Covenant with them, he positively says therefore he gave them his Sabbaths, which was a shadow of a far greater Work than that 〈 ◊ 〉 Creation,
And when he enters into that Covenant with them, he positively Says Therefore he gave them his Sabbaths, which was a shadow of a Far greater Work than that 〈 ◊ 〉 Creation,
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and of a greater Redemption th•• that out of Egypt. I heard lately of one 〈 ◊ 〉 said, this was his chief reason of observing 〈 ◊ 〉 Seventh-day Sabbath,
and of a greater Redemption th•• that out of Egypt. I herd lately of one 〈 ◊ 〉 said, this was his chief reason of observing 〈 ◊ 〉 Seventh-day Sabbath,
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because it was given 〈 ◊ 〉 God's Covenant-People, &c. not being able to discern between that legal and typical Covenant made with the whole Nation of Israel (which took in their fleshly Seed as such) an• the Covenant of Grace.
Because it was given 〈 ◊ 〉 God's Covenant people, etc. not being able to discern between that Legal and typical Covenant made with the Whole nation of Israel (which took in their fleshly Seed as such) an• the Covenant of Grace.
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and not the precise seventh Day from the Creation, is by a positive Command in this place intimated to be God's Will and Pleasure to be observed to the end of the World.
and not the precise seventh Day from the Creation, is by a positive Command in this place intimated to be God's Will and Pleasure to be observed to the end of the World.
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the work of Redemption, as God commanded the Israe••tes to keep the seventh-day, because on it he •ested when he had finished his Work, viz. •hat of Creation.
the work of Redemption, as God commanded the Israe••tes to keep the seventh-day, Because on it he •ested when he had finished his Work, viz. •hat of Creation.
Now then, tho there is something naturally •nd simply moral in the fourth Commandment; •nd tho God doth here intimate from his own •rerogative or Arbitrary Will, that he will •ave one day in seven perpetually observed as a •ay of Rest and sacred Worship;
Now then, though there is something naturally •nd simply moral in the fourth Commandment; •nd though God does Here intimate from his own •rerogative or Arbitrary Will, that he will •ave one day in seven perpetually observed as a •ay of Rest and sacred Worship;
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Indeed Dr. Owen has excellently shewed how his Commandment is of a mixt or compound •ature, partly simply moral, partly positively •oral, and partly typical or Ceremonial:
Indeed Dr. Owen has excellently showed how his Commandment is of a mixed or compound •ature, partly simply moral, partly positively •oral, and partly typical or Ceremonial:
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the ••st he refers to the precise seventh day, when he says, It was instituted for an outward present religious Observation, to signify and represent something to come:
the ••st he refers to the precise seventh day, when he Says, It was instituted for an outward present religious Observation, to signify and represent something to come:
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In order to prove this, •et me lay down this Proposition, viz. If the Law of the observation of the precise seventh Day hath not in it one Character of a Law that is simply moral;
In order to prove this, •et me lay down this Proposition, viz. If the Law of the observation of the precise seventh Day hath not in it one Character of a Law that is simply moral;
2. But if they should say he did, then 〈 ◊ 〉 would overthrow the Morality of it, i. e. as 〈 ◊ 〉 this first property of a simple moral Precept for then it will follow it was made holy 〈 ◊ 〉 an Act of God's Arbitrary Will and Pleasure ▪ and that it was not so naturally,
2. But if they should say he did, then 〈 ◊ 〉 would overthrow the Morality of it, i. e. as 〈 ◊ 〉 this First property of a simple moral Precept for then it will follow it was made holy 〈 ◊ 〉 an Act of God's Arbitrary Will and Pleasure ▪ and that it was not so naturally,
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because, as we have shew'd, all pu•• moral Precepts as to the matter of them are not good merely because God commands them, 〈 ◊ 〉 are in themselves good as resulting from the Holiness of his Nature.
Because, as we have showed, all pu•• moral Precepts as to the matter of them Are not good merely Because God commands them, 〈 ◊ 〉 Are in themselves good as resulting from the Holiness of his Nature.
So that from hence it follows, if the Morality of the fourth Commandment lay in the precise seventh Day, it wants the first Character of a simple moral Precept. God might have set apart at first any other day if he had pleased, as well as the seventh.
So that from hence it follows, if the Morality of the fourth Commandment lay in the precise seventh Day, it Wants the First Character of a simple moral Precept. God might have Set apart At First any other day if he had pleased, as well as the seventh.
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Secondly, Every Precept or Law simply moral (which obliges all Men to Obedience perpetually) must be made known to all Men either by the Law of Nature,
Secondly, Every Precept or Law simply moral (which obliges all Men to obedience perpetually) must be made known to all Men either by the Law of Nature,
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the Righteousness of God requires this, because the Violation of simple moral Precepts is damnable. (1.) Now were there such a Law written in Mens Hearts, I mean to keep the seventh Day, some one Man or another would that way have known it.
the Righteousness of God requires this, Because the Violation of simple moral Precepts is damnable. (1.) Now were there such a Law written in Men's Hearts, I mean to keep the seventh Day, Some one Man or Another would that Way have known it.
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and if not one Man that way ever knew it, then not all Men universally besure. (2.) And as the Law of the Seventh-day Sabbath is not revealed to all the World by the Lord this way,
and if not one Man that Way ever knew it, then not all Men universally besure. (2.) And as the Law of the Seventh-day Sabbath is not revealed to all the World by the Lord this Way,
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Can any pretended necessity make it lawful to worship another God, or prophane his Name, or steal, murder, or commit Adultery? I know what is said about the Israelites borrowing of the Egyptians;
Can any pretended necessity make it lawful to worship Another God, or profane his Name, or steal, murder, or commit Adultery? I know what is said about the Israelites borrowing of the egyptians;
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And can one simple moral Precept have more Sanctity in it than another? What, violate the very letter of one moral Law, to do that which is but implyed as the necessary consequence of another!
And can one simple moral Precept have more Sanctity in it than Another? What, violate the very Letter of one moral Law, to do that which is but employed as the necessary consequence of Another!
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But then, says he, If ye had known what that meaneth, I will have Mercy and not Sacrifice, ye would not have condemned the guiltless, vers. 7. What can he intend less than this;
But then, Says he, If you had known what that means, I will have Mercy and not Sacrifice, you would not have condemned the guiltless, vers. 7. What can he intend less than this;
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But if the precise Seventh-day Sabbath was a pure moral Precept, equal with, and of the same nature of that Precept of shewing Mercy, there had been no ground for our Lord thus to have answered the Jews:
But if the precise Seventh-day Sabbath was a pure moral Precept, equal with, and of the same nature of that Precept of showing Mercy, there had been no ground for our Lord thus to have answered the jews:
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because they have broke one of God's righteous Precepts, whose Nature and Quality is above that of David 's eating of Shew-bread, or Sacrifices. But he who was the great Expounder of the Law, knew best the vast difference between a moral Precept,
Because they have broke one of God's righteous Precepts, whose Nature and Quality is above that of David is eating of Shewbread, or Sacrifices. But he who was the great Expounder of the Law, knew best the vast difference between a moral Precept,
where two Laws in respect of some Circumstances, seem to clash one with another, so as we cannot obey both, our Obedience is due to the more excellent Law.
where two Laws in respect of Some circumstances, seem to clash one with Another, so as we cannot obey both, our obedience is due to the more excellent Law.
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Besides, our Saviour's bringing in (on this occasion) those words, for the Son of Man is Lord even of the Sabbath, clearly shews that he as Mediator had power to change, dispose of,
Beside, our Saviour's bringing in (on this occasion) those words, for the Son of Man is Lord even of the Sabbath, clearly shows that he as Mediator had power to change, dispose of,
so that he can give liberty to men to worship other Gods, or to make graven Images and bow down to them, or take God's holy Name in vain, or commit Murder, Adultery, or steal, &c. No, no, it would be Blasphemy with a witness to say this;
so that he can give liberty to men to worship other God's, or to make graved Images and bow down to them, or take God's holy Name in vain, or commit Murder, Adultery, or steal, etc. No, no, it would be Blasphemy with a witness to say this;
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such is the vast difference between Laws that result from the nature of God, and mere positives, shadowy and Ceremonial Precepts, which were given for a time as an Act of God's Prerogative and good Pleasure,
such is the vast difference between Laws that result from the nature of God, and mere positives, shadowy and Ceremonial Precepts, which were given for a time as an Act of God's Prerogative and good Pleasure,
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as his full and perfect Righteousness) that therefore he was obliged to conform to all Typical and Ceremonial Laws, of which he himself was the Antitype, none I think ever asserted;
as his full and perfect Righteousness) that Therefore he was obliged to conform to all Typical and Ceremonial Laws, of which he himself was the Antitype, none I think ever asserted;
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2. Let it be considered in respect to the Typical Sabbath, the Antitype being now come, which was that Evangelical Spiritual Rest in and by Christ, which all entered into that believed in him at that time:
2. Let it be considered in respect to the Typical Sabbath, the Antitype being now come, which was that Evangelical Spiritual Rest in and by christ, which all entered into that believed in him At that time:
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and by his shewing such strange indifference about his observance thereof, and his carriage towards it at every turn, did clearly intimate that that Typical Sabbath was departing,
and by his showing such strange indifference about his observance thereof, and his carriage towards it At every turn, did clearly intimate that that Typical Sabbath was departing,
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and was afterwards gradually, and decently buried, it having, as one observes, an honourable Funeral, when further light was given to God's People about it.
and was afterwards gradually, and decently buried, it having, as one observes, an honourable Funeral, when further Light was given to God's People about it.
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Gal. iv. 10, 11. Ye observe days, and months, &c. THE last Day I gave four Reasons to prove that the simple moral part of the fourth Commandment lies not in the observation of the precise Seventh-day Sabbath.
Gal. iv. 10, 11. You observe days, and months, etc. THE last Day I gave four Reasons to prove that the simple moral part of the fourth Commandment lies not in the observation of the precise Seventh-day Sabbath.
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Whatsoever is a simple moral Precept, universally and perpetually obligatory, is by our Saviour or his Apostles confirmed or given forth anew in the New Testament;
Whatsoever is a simple moral Precept, universally and perpetually obligatory, is by our Saviour or his Apostles confirmed or given forth anew in the New Testament;
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In this the Priests under the Law were a Type of Christ, signifying that when Christ came, who is God's Messenger, all should receive the Law from his Mouth, who was to be the great Interpreter of it:
In this the Priests under the Law were a Type of christ, signifying that when christ Come, who is God's Messenger, all should receive the Law from his Mouth, who was to be the great Interpreter of it:
Nay, I know not one simple moral Precept, which our Lord or his Apostles did not confirm or give forth anew, who no ways extenuated the guilt of the breach of it,
Nay, I know not one simple moral Precept, which our Lord or his Apostles did not confirm or give forth anew, who no ways extenuated the guilt of the breach of it,
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and allow'd others to do that which was deem'd unlawful on the Sabbath-day, as bearing a burden, &c. If our Adversaries can prove that every simple moral Precept of the Decalogue was not confirm'd by Christ or his Apostles, let them do it.
and allowed Others to do that which was deemed unlawful on the Sabbath-day, as bearing a burden, etc. If our Adversaries can prove that every simple moral Precept of the Decalogue was not confirmed by christ or his Apostles, let them do it.
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Obj. I know they say, that neither Christ nor his Apostles ever confirmed, or gave out anew that Command, Thou shalt not make to thy self any graven Image, &c. Answ. As to Idols, they are directly forbid:
Object I know they say, that neither christ nor his Apostles ever confirmed, or gave out anew that Command, Thou shalt not make to thy self any graved Image, etc. Answer As to Idols, they Are directly forbid:
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Nay, Idols are in a more nice manner defined and condemned in the Gospel, than by the Law of Moses. We read that a Man may idolize or make a God of his Belly; and Paul declares that Covetousness is Idolatry.
Nay, Idols Are in a more Nicaenae manner defined and condemned in the Gospel, than by the Law of Moses. We read that a Man may idolise or make a God of his Belly; and Paul declares that Covetousness is Idolatry.
2. Is not this sort of Incest forbidden and condemned, 1 Cor. 5. 1. where the incestuous Person is condemned for marrying his Father's Wife? If it be unlawful for a Man to marry his Brother's Wife,
2. Is not this sort of Incest forbidden and condemned, 1 Cor. 5. 1. where the incestuous Person is condemned for marrying his Father's Wife? If it be unlawful for a Man to marry his Brother's Wife,
3. All manner of Incest is forbid to believing Gentiles in Acts 15. 29. this was one of those things contain'd in the Law that is given forth anew to believing Gentiles.
3. All manner of Incest is forbid to believing Gentiles in Acts 15. 29. this was one of those things contained in the Law that is given forth anew to believing Gentiles.
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now Incest is by Paul call'd Fornication, 1 Cor. 5. 1. I hear there is Fornication amongst you, &c. Tho in strict speaking (say our late Annotators) by Fornication we mean Uncleanness of single Persons,
now Incest is by Paul called Fornication, 1 Cor. 5. 1. I hear there is Fornication among you, etc. Tho in strict speaking (say our late Annotators) by Fornication we mean Uncleanness of single Persons,
I did at first prove, in opening my Text, that the weekly Jewish Sabbath is comprehended in those days the false Brethren taught the Galatians to observe;
I did At First prove, in opening my Text, that the weekly Jewish Sabbath is comprehended in those days the false Brothers taught the Galatians to observe;
and gave many Arguments to evince, that tho there is one day in seven by a positive Law perpetually to be kept, yet the old Jewish seventh day from the Creation,
and gave many Arguments to evince, that though there is one day in seven by a positive Law perpetually to be kept, yet the old Jewish seventh day from the Creation,
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'Tis apparent that in all those three places, Rom. 14. 5, 6. Gal. 4. 10, 11. Col. 2. 16. he crys down the Ordinances of the Law or Old Testament, not the Institutions of the Gospel.
It's apparent that in all those three places, Rom. 14. 5, 6. Gal. 4. 10, 11. Col. 2. 16. he cries down the Ordinances of the Law or Old Testament, not the Institutions of the Gospel.
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1. The Apostle seems to speak distinctly and distributively, enumerating the several sorts of days in observation among the Jews, Holy-days, New-Moons, Sabbaths:
1. The Apostle seems to speak distinctly and distributively, enumerating the several sorts of days in observation among the jews, Holy-days, New moons, Sabbaths:
and the gradation from yearly Holy-days to monthly New-Moons, and from them to weekly Sabbaths, is visible enough to such as are not blinded with Prejudice.
and the gradation from yearly Holy-days to monthly New moons, and from them to weekly Sabbaths, is visible enough to such as Are not blinded with Prejudice.
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Yea, I cannot find any one Text in all the New Testament, where it is applied in the same number to any other day or Sabbath, but the old Seventh-day Sabbath.
Yea, I cannot find any one Text in all the New Testament, where it is applied in the same number to any other day or Sabbath, but the old Seventh-day Sabbath.
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as in Isa. 66. 23.) the Jews weekly Sabbath is denoted by it, as appears by those Scriptures cited in the Margin , in most of which their annual Sabbaths are excepted,
as in Isaiah 66. 23.) the jews weekly Sabbath is denoted by it, as appears by those Scriptures cited in the Margin, in most of which their annual Sabbaths Are excepted,
and distinguished by another name, scil. [ Feasts ] to which answers the word Holy-days in this place, Col. 2. 16. For indeed the word in the Original signifies a Feast or Festival-day.
and distinguished by Another name, scil. [ Feasts ] to which answers the word Holy-days in this place, Col. 2. 16. For indeed the word in the Original signifies a Feast or Festival day.
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Thus let Scripture expound Scripture, and Truth will be Truth in spite of Error: take the whole Sentence together, Holy-days, New-Moons, Sabbaths, and (if it be an Old Testament Phrase) it always implies the old Seventh-day Sabbath;
Thus let Scripture expound Scripture, and Truth will be Truth in spite of Error: take the Whole Sentence together, Holy-days, New moons, Sabbaths, and (if it be an Old Testament Phrase) it always Implies the old Seventh-day Sabbath;
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From hence they affirm (saith he) it will follow, that there is nothing moral in the observation of the Sabbath, seeing it was a mere Type and Shadow, as were other Mosaical Institutions;
From hence they affirm (Says he) it will follow, that there is nothing moral in the observation of the Sabbath, seeing it was a mere Type and Shadow, as were other Mosaical Institutions;
and if by moral positive they mean one day in seven, which God from his Soveraign Pleasure will have perpetually observed as a day of Rest and solemn Worship, I am of their mind.
and if by moral positive they mean one day in seven, which God from his Sovereign Pleasure will have perpetually observed as a day of Rest and solemn Worship, I am of their mind.
Answ. Before I give a direct Answer to this, let me premise one thing, which in a special manner we ought to regard, viz. that the Law of the Seventh-day Sabbath was bottom'd upon the Covenant of Works in that Ministration of it given to the whole House of Israel, as suting with their Ecclesiastical, Political, and Typical Church-state.
Answer Before I give a Direct Answer to this, let me premise one thing, which in a special manner we ought to regard, viz. that the Law of the Seventh-day Sabbath was bottomed upon the Covenant of Works in that Ministration of it given to the Whole House of Israel, as suiting with their Ecclesiastical, Political, and Typical Church state.
for the Sabbath being originally annexed to the Covenant between God and Man , the Renovation of the Covenant doth necessarily require a special Renovation of the Sabbath;
for the Sabbath being originally annexed to the Covenant between God and Man, the Renovation of the Covenant does necessarily require a special Renovation of the Sabbath;
and the change of the Covenant as to the nature of it, in like manner doth introduce a change of the Sabbath, &c. 1. From hence note, that Dr. Owen saith, the Law given Exod. 20. was a renewal of the Covenant of Works.
and the change of the Covenant as to the nature of it, in like manner does introduce a change of the Sabbath, etc. 1. From hence note, that Dr. Owen Says, the Law given Exod 20. was a renewal of the Covenant of Works.
Moreover, God shewed his People Israel by their Sabbath, how impossible it was for them, by the Covenant of Works, to enter into this Rest, where they should utterly cease from sin:
Moreover, God showed his People Israel by their Sabbath, how impossible it was for them, by the Covenant of Works, to enter into this Rest, where they should utterly cease from since:
it was a sign between God and them, that they should perform the whole Obedience due under the Covenant of Works, signified by that Obligation, that in six days they should labour and do all they had to do, and then rest, denoting that the whole Law must be kept, or no rest:
it was a Signen between God and them, that they should perform the Whole obedience due under the Covenant of Works, signified by that Obligation, that in six days they should labour and do all they had to do, and then rest, denoting that the Whole Law must be kept, or no rest:
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Again, vers. 17. 'Tis a Sign between me and the Children of Israel. Ezek. 20. 12. Moreover also I gave them my Sabbath to be a Sign between me and them, that they might know that I am the Lord that sanctifieth them.
Again, vers. 17. It's a Signen between me and the Children of Israel. Ezekiel 20. 12. Moreover also I gave them my Sabbath to be a Signen between me and them, that they might know that I am the Lord that Sanctifieth them.
1. When he entered into a Covenant with Noah (and all the World in him) that he would no more destroy the World by Water, he gave a Sign, viz. a Rainbow: this was a Covenant of external Favour, without any Restipulation.
1. When he entered into a Covenant with Noah (and all the World in him) that he would no more destroy the World by Water, he gave a Signen, viz. a Rainbow: this was a Covenant of external Favour, without any Restipulation.
namely Circumcision: this is that which we call the Covenant of Peculiarity; tho we deny not but God entered into a Spiritual or Gospel-Covenant with Abraham, and with all his true spiritual Seed also, which contained only a free promise of Grace in Christ:
namely Circumcision: this is that which we call the Covenant of Peculiarity; though we deny not but God entered into a Spiritual or Gospel covenant with Abraham, and with all his true spiritual Seed also, which contained only a free promise of Grace in christ:
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3. And that there was a renewal of the Covenant of Works with the whole House of Israel given by Moses, contained in the 20th Chapter of Exodus, is most evident,
3. And that there was a renewal of the Covenant of Works with the Whole House of Israel given by Moses, contained in the 20th Chapter of Exodus, is most evident,
And thus as Circumcision bound all to keep the whole Law that conformed to it, (that being a sign of that part of the legal Covenant to Abraham and his natural Seed throughout their Generations) so the Seventh-day Sabbath is a sign of the same legal Covenant in that Ministration with the House of Israel, Exod. 20. and obliged all that observe it, to keep the whole Law also.
And thus as Circumcision bound all to keep the Whole Law that conformed to it, (that being a Signen of that part of the Legal Covenant to Abraham and his natural Seed throughout their Generations) so the Seventh-day Sabbath is a Signen of the same Legal Covenant in that Ministration with the House of Israel, Exod 20. and obliged all that observe it, to keep the Whole Law also.
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Whereas the Covenant which Man originally was taken into, was a Covenant of Works, wherein Rest with God depended absolutely on his doing all the Works he had to do by way of Legal Obedience, he was during the Dispensation of that Covenant tied up precisely to the observation of the seventh Day, or that which follow'd the whole work of Creation.
Whereas the Covenant which Man originally was taken into, was a Covenant of Works, wherein Rest with God depended absolutely on his doing all the Works he had to do by Way of Legal obedience, he was during the Dispensation of that Covenant tied up precisely to the observation of the seventh Day, or that which followed the Whole work of Creation.
And those who would advance that day again into a necessary observation, do consequentially introduce the whole Covenant of Works, and are become Debtors to the whole Law.
And those who would advance that day again into a necessary observation, do consequentially introduce the Whole Covenant of Works, and Are become Debtors to the Whole Law.
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And it is no Service to the Church of God, nor hath any tendency to the Honour of Christ in the Gospel, to endeavour a Reduction of us to the Covenant of Works.
And it is no Service to the Church of God, nor hath any tendency to the Honour of christ in the Gospel, to endeavour a Reduction of us to the Covenant of Works.
I might here retort the vaunting Language of the Preacher of Peter 's (of cutting off Goliah 's Head with his own Sword) for if the Morality of the Sabbath cease, by being a sign to the Jews in their Generations, upon the same account must the whole Law cease to be moral,
I might Here retort the vaunting Language of the Preacher of Peter is (of cutting off Goliath is Head with his own Sword) for if the Morality of the Sabbath cease, by being a Signen to the jews in their Generations, upon the same account must the Whole Law cease to be moral,
2. He mistakes greatly when he affirms, that God saith the Sabbath was a sign of his sanctifying the whole House of Israel with his sanctifying Grace. Did God so sanctify them,
2. He mistakes greatly when he affirms, that God Says the Sabbath was a Signen of his sanctifying the Whole House of Israel with his sanctifying Grace. Did God so sanctify them,
or were they spiritually sanctified? No, no, it signified that God took the whole Nation of Israel into an external, federal, and legal Relation to himself,
or were they spiritually sanctified? No, no, it signified that God took the Whole nation of Israel into an external, federal, and Legal Relation to himself,
4. Let none suppose that God took the whole House of Israel into a special Relation with himself, according to the tenor of the new Covenant, or Covenant of Grace;
4. Let none suppose that God took the Whole House of Israel into a special Relation with himself, according to the tenor of the new Covenant, or Covenant of Grace;
Let them read what the Prophet Jeremiah saith: Behold, the days come, saith the Lord, that I will make a new Covenant with the House of Israel, and with the House of Judah: Not according to the Covenant that I made with their Fathers in the day I took them by the hand to bring them out of the Land of Egypt; which my Covenant they broke,
Let them read what the Prophet Jeremiah Says: Behold, the days come, Says the Lord, that I will make a new Covenant with the House of Israel, and with the House of Judah: Not according to the Covenant that I made with their Father's in the day I took them by the hand to bring them out of the Land of Egypt; which my Covenant they broke,
2. Moreover then they should not have needed to look for the Law in two Tables of Stone, because that whole Moral Law should not only be written in the New Testament, the Book of the New Covenant, but in their Hearts also.
2. Moreover then they should not have needed to look for the Law in two Tables of Stone, Because that Whole Moral Law should not only be written in the New Testament, the Book of the New Covenant, but in their Hearts also.
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3. Now when a Covenant is abolished (as the old Covenant is) will any dare to plead for the sign of it, which obliges them to keep the whole Law? No, plain it is, the sign, i. e.
3. Now when a Covenant is abolished (as the old Covenant is) will any Dare to plead for the Signen of it, which obliges them to keep the Whole Law? No, plain it is, the Signen, i. e.
My Brethren, what comfort is here to you that enter into this Rest? What Joy may hence spring in your Hearts, who are delivered from Bondage and grievous Burdens.
My Brothers, what Comfort is Here to you that enter into this Rest? What Joy may hence spring in your Hearts, who Are Delivered from Bondage and grievous Burdens.
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Stand 〈 ◊ 〉 therefore in that Liberty wherewith Christ has made you free, and be not again entangled with the yoke of Bondage, lest Christ profit you nothing.
Stand 〈 ◊ 〉 Therefore in that Liberty wherewith christ has made you free, and be not again entangled with the yoke of Bondage, lest christ profit you nothing.
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Seventhly, I might prove that the Morality of the fourth Commandment consists not in the precise Seventh-day Sabbath, even from that Memorandum that is fix'd in the beginning of the Command, viz. Remember the Sabbath-day to keep it holy.
Seventhly, I might prove that the Morality of the fourth Commandment consists not in the precise Seventh-day Sabbath, even from that Memorandum that is fixed in the beginning of the Command, viz. remember the Sabbath-day to keep it holy.
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for that which is connatural to us, or an inherent Law of Nature, is so engraven in our Hearts, that inlightned Persons especially are not very subject to forget it.
for that which is connatural to us, or an inherent Law of Nature, is so engraven in our Hearts, that enlightened Persons especially Are not very Subject to forget it.
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but it is a new Ordinance, and of another nature, i. e. the chief of all Ceremonies, &c. Eighthly, To prove that the precise seventh Day is not a simple moral Precept, I argue thus:
but it is a new Ordinance, and of Another nature, i. e. the chief of all Ceremonies, etc. Eighthly, To prove that the precise seventh Day is not a simple moral Precept, I argue thus:
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I shall not so much insist on that part, that it is impossible for any Man, much less for the whole World, to know which is the precise seventh Day from the Creation,
I shall not so much insist on that part, that it is impossible for any Man, much less for the Whole World, to know which is the precise seventh Day from the Creation,
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1. This must be premised, that the Saturday Sabbatarians affirm, that the precise seventh Day is to be kept (saying in this the Morality of the fourth Command lies) which consists of 24 hours,
1. This must be premised, that the Saturday Sabbatarians affirm, that the precise seventh Day is to be kept (saying in this the Morality of the fourth Command lies) which consists of 24 hours,
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as these Instances and Examples following do declare. Continuance of the Sun above the Horizon. 1. deg. 70. In the Southern part 〈 ◊ 〉 Groinland, Finmark, Lapland:
as these Instances and Examples following do declare. Continuance of the Sun above the Horizon. 1. deg. 70. In the Southern part 〈 ◊ 〉 Greenland, Finmark, Lapland:
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2. deg. 75. In the North of Groinland the Isle of Chery, Nova Zembla, Lancas•er and Horse-Sounds; the day continueth from April 21, until August the 2d; of our day 102.
2. deg. 75. In the North of Greenland the Isle of Cheery, Nova Zembla, Lancas•er and Horse-Sounds; the day Continueth from April 21, until August the 2d; of our day 102.
The Law of the fourth Commandment enjoyneth the observation of such a Sabbath day, as is distinguished from the other days of the week, by morning and evening, by the rising and setting of the Sun,
The Law of the fourth Commandment enjoineth the observation of such a Sabbath day, as is distinguished from the other days of the Week, by morning and evening, by the rising and setting of the Sun,
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But in many Regions of the World, and under sundry Climats, there are no ordinary Weeks containing seven particular days, distinguished each from other by morning and evening,
But in many Regions of the World, and under sundry Climates, there Are no ordinary Weeks containing seven particular days, distinguished each from other by morning and evening,
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Therefore the Sabbath-day of the fourth Commandment cannot be observed in many Regions of the universal World, by such Nations as live under a Climate where there are no such Weeks and Days as the Law of the fourth Commandment enjoineth to be observed.
Therefore the Sabbath-day of the fourth Commandment cannot be observed in many Regions of the universal World, by such nations as live under a Climate where there Are no such Weeks and Days as the Law of the fourth Commandment enjoins to be observed.
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Now if any shall conceive, that altho in the Regions and Climates aforesaid, there be no such particular day as is expressed in the fourth Commandment;
Now if any shall conceive, that although in the Regions and Climates aforesaid, there be no such particular day as is expressed in the fourth Commandment;
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But a natural Sabbath-day, as made to consist of 24 hours, or of a Day and a Night, is absolutely, impossible for some men in some parts of the World to be observed.
But a natural Sabbath-day, as made to consist of 24 hours, or of a Day and a Night, is absolutely, impossible for Some men in Some parts of the World to be observed.
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and by the observation of that holy Law written in his Heart, as the Law of his very Creation, he bore the Image of God in the World, serving him in Righteousness and Holiness to the Glory of his Name, and for this he was made;
and by the observation of that holy Law written in his Heart, as the Law of his very Creation, he boar the Image of God in the World, serving him in Righteousness and Holiness to the Glory of his Name, and for this he was made;
yet Man was not made for the Sabbath, but the Sabbath for him, i. e. for his good, in respect to his Body and Soul: (1.) As to his outward Rest, &c. (2.) As a help to discharge all Duties of instituted Worship the better for the good of his Soul: (3.) And chiefly to point out or shadow forth to him the true Rest by Jesus Christ;
yet Man was not made for the Sabbath, but the Sabbath for him, i. e. for his good, in respect to his Body and Soul: (1.) As to his outward Rest, etc. (2.) As a help to discharge all Duties of instituted Worship the better for the good of his Soul: (3.) And chiefly to point out or shadow forth to him the true Rest by jesus christ;
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Answ. The Woman was made for Man also, but must every man have a Wife therefore? God ne'r design'd that for such to whom he hath given the Gift to live without marrying.
Answer The Woman was made for Man also, but must every man have a Wife Therefore? God never designed that for such to whom he hath given the Gift to live without marrying.
Tenthly, The pure Morality of the fourth Command consists not in the observation of the precise Seventh-day Sabbath, because it lies not in one day in seven,
Tenthly, The pure Morality of the fourth Command consists not in the observation of the precise Seventh-day Sabbath, Because it lies not in one day in seven,
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tho I do assert, and stedfastly believe, that by a positive Precept contain'd in the fourth Commandment, one day in seven God will have observed to the end of the World, which I think is the sum 〈 ◊ 〉 what the Learned mean by a Law positive ••ral: Not that precise day;
though I do assert, and steadfastly believe, that by a positive Precept contained in the fourth Commandment, one day in seven God will have observed to the end of the World, which I think is the sum 〈 ◊ 〉 what the Learned mean by a Law positive ••ral: Not that precise day;
for mind the words Exod. 20. Remember the Sabbath-day to keep it holy. In this Clause it does not directly point at one peculiar day more than another:
for mind the words Exod 20. remember the Sabbath-day to keep it holy. In this Clause it does not directly point At one peculiar day more than Another:
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And tho the last of seven was that precise Day injoyn'd under the old Covenant upon the People of Israel, yet that Sabbath was not to continue longer than till the Antitype came;
And though the last of seven was that precise Day enjoined under the old Covenant upon the People of Israel, yet that Sabbath was not to continue longer than till the Antitype Come;
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Dr. Owen, speaking of the Seventh-day Sabbath, saith, That Day was not directly nor absolutely required in the Decalogue, but consequentially, only by way of appropriation to the Mosaical Oeconomy, whereunto it was then annexed.
Dr. Owen, speaking of the Seventh-day Sabbath, Says, That Day was not directly nor absolutely required in the Decalogue, but consequentially, only by Way of appropriation to the Mosaical Oeconomy, whereunto it was then annexed.
but determines not an everlasting order in them, seeing the order relating to the old Creation is inconsistent with the Law, Reason, and Worship of the new. And if the seventh Day, and the Sabbath, as some pretend, are the same, the sense of the Command in the inforcing part of it is, but the seventh Day is the seventh Day of the Lord thy God, which is none at all.
but determines not an everlasting order in them, seeing the order relating to the old Creation is inconsistent with the Law, Reason, and Worship of the new. And if the seventh Day, and the Sabbath, as Some pretend, Are the same, the sense of the Command in the enforcing part of it is, but the seventh Day is the seventh Day of the Lord thy God, which is none At all.
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The term seventh is opposed to all other numbers, either ninth, or twentieth, as also to the six working days, which clearly intend such a number, as six in seven;
The term seventh is opposed to all other numbers, either ninth, or twentieth, as also to the six working days, which clearly intend such a number, as six in seven;
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Tho I deny not the last of seven, or one after six working days was given to the People of Israel; yet it was a sign they should keep the whole Law,
Though I deny not the last of seven, or one After six working days was given to the People of Israel; yet it was a Signen they should keep the Whole Law,
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But let it be considered, that which is signified in the fourth Command, as perpetually obliging us, is, that we observe one day in seven as a day of Rest to the Lord.
But let it be considered, that which is signified in the fourth Command, as perpetually obliging us, is, that we observe one day in seven as a day of Rest to the Lord.
but will any Man say, God intended any one precise tenth? No, begin where you will, the tenth Sheaf or Lamb is the Lord's. So here, God will have one day in seven;
but will any Man say, God intended any one precise tenth? No, begin where you will, the tenth Sheaf or Lamb is the Lord's. So Here, God will have one day in seven;
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but I shall observe what Mr. Warren saith, viz. Thus I grant the time of Worship, a Sabbath it self, being an inseparable Adjunct of solemn Worship, is perpetual:
but I shall observe what Mr. Warren Says, viz. Thus I grant the time of Worship, a Sabbath it self, being an inseparable Adjunct of solemn Worship, is perpetual:
but let our Gospel-worship and Gospel-Sabbath take life from our Saviour's Resurrection, which brought with it a new Creation, a new World, making all things new.
but let our Gospel worship and Gospel-Sabbath take life from our Saviour's Resurrection, which brought with it a new Creation, a new World, making all things new.
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But to wave this a little, 'tis well observ'd by Dr. Wallis: He'll say perhaps [ i. e. Mr. Banfield ] the Jews observed such a seventh Day from the Creation, and that was their Sabbath:
But to wave this a little, it's well observed by Dr. Wallis: He'll say perhaps [ i. e. Mr. Banfield ] the jews observed such a seventh Day from the Creation, and that was their Sabbath:
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And when Moses tells them on the sixth day, To morrow is the Rest of the holy Sabbath, it seems to be the fixing of a new Epocha from the first raining of Manna; and then all his Arguments from the continual observation of the Sabbath from the Creation till that time, are at an end, i. e. whether this from the first raining of Manna be the same with that from the Creation:
And when Moses tells them on the sixth day, To morrow is the Rest of the holy Sabbath, it seems to be the fixing of a new Epocha from the First raining of Manna; and then all his Arguments from the continual observation of the Sabbath from the Creation till that time, Are At an end, i. e. whither this from the First raining of Manna be the same with that from the Creation:
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1. Observe, that at the opening and giving forth of the Command, Exod. 20. 8. 'tis said, Remember the Sabbath-day, that is, the day of holy Rest of God's appointing.
1. Observe, that At the opening and giving forth of the Command, Exod 20. 8. it's said, remember the Sabbath-day, that is, the day of holy Rest of God's appointing.
this is evident, that neither in the opening nor shutting up the Commandment (where we have the moral substance of it) is there mention of any particular Day at all.
this is evident, that neither in the opening nor shutting up the Commandment (where we have the moral substance of it) is there mention of any particular Day At all.
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3. What intervenes and comes in by way of explication, or inforcement of Obedience, between the opening and shutting up of the Command, ought to be observed; as,
3. What intervenes and comes in by Way of explication, or enforcement of obedience, between the opening and shutting up of the Command, ought to be observed; as,
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yet some times fell out on some or other of the six working days, &c. 2. Further, Six days shalt thou labor, no excluding the solemn Worship of God out of those six days;
yet Some times fell out on Some or other of the six working days, etc. 2. Further, Six days shalt thou labour, no excluding the solemn Worship of God out of those six days;
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six days, &c. rest one, not injoyning the last of seven (which was instituted before) but only six parts of the time shall be for your selves, the seventh shall be mine:
six days, etc. rest one, not enjoining the last of seven (which was instituted before) but only six parts of the time shall be for your selves, the seventh shall be mine:
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Yet one day in seven, as a day of Rest and solemn Worship, is still to be the Lord's by virtue of the fourth Command: and tho God's Example of resting is mentioned,
Yet one day in seven, as a day of Rest and solemn Worship, is still to be the Lord's by virtue of the fourth Command: and though God's Exampl of resting is mentioned,
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But when Christ God-man came, and also had finished the Work of Redemption, and ceased from his Work, as God did from his; there is the same moral reason why the Day in which he rested from redeeming, i.e. the first day of seven, should be our day of Rest,
But when christ God-man Come, and also had finished the Work of Redemption, and ceased from his Work, as God did from his; there is the same moral reason why the Day in which he rested from redeeming, i.e. the First day of seven, should be our day of Rest,
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Now the reason (saith Mr. B. to Mr. Banfield) why herein I dissent from you, 'tis this, God blessed the seventh Day and sanctified it, but not as it was the last day of the seven,
Now the reason (Says Mr. B. to Mr. Banfield) why herein I dissent from you, it's this, God blessed the seventh Day and sanctified it, but not as it was the last day of the seven,
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and his Example of resting, as some learned Men observe, is not alledged here to lay an obligation on our Conscience, that that same Day we must observe for ever.
and his Exampl of resting, as Some learned Men observe, is not alleged Here to lay an obligation on our Conscience, that that same Day we must observe for ever.
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Take a parallel case, 1 Cor. 11. 23. where we have the Institution of the Lord's-Supper repeated out of the Evangelists, and Christ's Example is related as to the time when, which was not only in the Night,
Take a parallel case, 1 Cor. 11. 23. where we have the Institution of the Lord's-Supper repeated out of the Evangelists, and Christ's Exampl is related as to the time when, which was not only in the Night,
Dr. Twiss, Dr. Owen, and many other learned Men cannot see how it can be said that God sanctified the seventh day, Gen. 2. but that it must refer to Adam in Innocence,
Dr. Twiss, Dr. Owen, and many other learned Men cannot see how it can be said that God sanctified the seventh day, Gen. 2. but that it must refer to Adam in Innocence,
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as his duty to keep it, and not that God then only by Destination, Decree and Purpose, set it apart for his Church and People to observe in after-times — Now grant it was,
as his duty to keep it, and not that God then only by Destination, decree and Purpose, Set it apart for his Church and People to observe in Aftertimes — Now grant it was,
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as I have last hinted, pray do not they say as much as this comes to in respect of the Gospel-Sabbath? Do not they say, that in the fourth Command (both in the first part, and close of that Precept) God only set apart or sanctified one day in seven,
as I have last hinted, pray do not they say as much as this comes to in respect of the Gospel-Sabbath? Do not they say, that in the fourth Command (both in the First part, and close of that Precept) God only Set apart or sanctified one day in seven,
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and so conclude the original Sanctification of the first day of the week is comprehended in the fourth Commandment? (which I will not deny) but was not this near 2000 years before he design'd his People should observe it,
and so conclude the original Sanctification of the First day of the Week is comprehended in the fourth Commandment? (which I will not deny) but was not this near 2000 Years before he designed his People should observe it,
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so there was an interval of such a state of the Church and things under the legal Covenant, from Moses to Christ, as render'd them not capable to observe the Lord's-day according to the design and purport of God therein,
so there was an interval of such a state of the Church and things under the Legal Covenant, from Moses to christ, as rendered them not capable to observe the Lord's day according to the Design and purport of God therein,
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Eleventhly, Whatsoever is a simple moral Precept, or one of the ten Commandments, as materially so, the Holy Ghost doth convince all Believers of now under the Gospel (as I have shew'd before) and also he reproves them for the neglect or breach of all such Precepts:
Eleventhly, Whatsoever is a simple moral Precept, or one of the ten commandments, as materially so, the Holy Ghost does convince all Believers of now under the Gospel (as I have showed before) and also he reproves them for the neglect or breach of all such Precepts:
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for reprove them for the neglect or breach of •t, tho they work and bear Burdens on that as well as on any other day of the week; therefore 'tis no moral Precept.
for reprove them for the neglect or breach of •t, though they work and bear Burdens on that as well as on any other day of the Week; Therefore it's no moral Precept.
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and so to them only. 4. The Promise annexed to the fifth only belonged to the Israelites that inherited the Land of Canaan. 5. In the tenth Commandment, Vsury or Interest of Mony, Houses, &c. was forbid to the Jews from their poor Brethren;
and so to them only. 4. The Promise annexed to the fifth only belonged to the Israelites that inherited the Land of Canaan. 5. In the tenth Commandment, Usury or Interest of Money, Houses, etc. was forbid to the jews from their poor Brothers;
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That the Moral Law is transferr'd from Moses into the Hand of Christ as Mediator. Gal. iv. 10, 11. Ye observe days, and months, &c. THat it is not the Duty of believing Gentiles to keep the old Seventh-day Sabbath, I have proved by many Reasons:
That the Moral Law is transferred from Moses into the Hand of christ as Mediator. Gal. iv. 10, 11. You observe days, and months, etc. THat it is not the Duty of believing Gentiles to keep the old Seventh-day Sabbath, I have proved by many Reasons:
The fourth was, it is not their Duty by virtue of the Decalogue given to the People of Israel in Exod. 20. First, Because the precise Seventh-day Sabbath is not the moral part of the fourth Commandment;
The fourth was, it is not their Duty by virtue of the Decalogue given to the People of Israel in Exod 20. First, Because the precise Seventh-day Sabbath is not the moral part of the fourth Commandment;
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Secondly, It cannot be their Duty to keep that Day from thence, because the Law of the Decalogue (and particularly the Seventh-day Sabbath mentioned therein) was given to no People or Nation,
Secondly, It cannot be their Duty to keep that Day from thence, Because the Law of the Decalogue (and particularly the Seventh-day Sabbath mentioned therein) was given to no People or nation,
2. That whatsoever is naturally or simply Moral, contained in the Decalogue, is given forth by Jesus Christ anew in the New Testament, as I have proved;
2. That whatsoever is naturally or simply Moral, contained in the Decalogue, is given forth by jesus christ anew in the New Testament, as I have proved;
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1. The very Preface to the Decalogue declares to whom all the Commandments contained therein was given, viz. those very People God brought out of the Land of Egypt;
1. The very Preface to the Decalogue declares to whom all the commandments contained therein was given, viz. those very People God brought out of the Land of Egypt;
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or to any one Nation or People besides Israel, then the whole World (or that particular People as well as the Israelites) had Laws and Statutes as great and righteous as Israel had,
or to any one nation or People beside Israel, then the Whole World (or that particular People as well as the Israelites) had Laws and Statutes as great and righteous as Israel had,
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How vain as well as sinful is it to go about to contradict God's Word? Here it is laid down Affirmatively and Negatively, It was given to Israel, and not to any other Nation, &c. Dr. Chamberlen saith, It was given to Israel as a Privilege only, and to other Nations by way of Punishment to judg them by it.
How vain as well as sinful is it to go about to contradict God's Word? Here it is laid down Affirmatively and Negatively, It was given to Israel, and not to any other nation, etc. Dr. Chamberlain Says, It was given to Israel as a Privilege only, and to other nations by Way of Punishment to judge them by it.
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4. How often doth God by Moses, and other of his Servants, declare that the Sabbath was given to Israel? It is a Sign between me and the Children of Israel, &c. Also Nehemiah speaking of Israel, saith, God made known to them his holy Sabbath: To them;
4. How often does God by Moses, and other of his Servants, declare that the Sabbath was given to Israel? It is a Signen between me and the Children of Israel, etc. Also Nehemiah speaking of Israel, Says, God made known to them his holy Sabbath: To them;
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the Gospel is of a large extent, as appears by the Commission, Go into all the World, &c. Go teach all Nations, &c. Thus our Lord hath appointed the Promulgation of the Gospel,
the Gospel is of a large extent, as appears by the Commission, Go into all the World, etc. Go teach all nations, etc. Thus our Lord hath appointed the Promulgation of the Gospel,
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but not a word of any such Commission for the Promulgation of the Law of Moses given Exod. 20. 4. Because Moses was never made or appointed a Lawgiver to any other People but Israel only:
but not a word of any such Commission for the Promulgation of the Law of Moses given Exod 20. 4. Because Moses was never made or appointed a Lawgiver to any other People but Israel only:
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5. Besides (as one observes) there were Ceremonies belonging to the Sabbath, that were essential to the right keeping of it, which were not enjoined on the Gentiles,
5. Beside (as one observes) there were Ceremonies belonging to the Sabbath, that were essential to the right keeping of it, which were not enjoined on the Gentiles,
but those Services, Rites, and Ceremonies, were given to none but the Jews. Otherwise, as he observes, there would be two sorts of Worship acceptable to God;
but those Services, Rites, and Ceremonies, were given to none but the jews. Otherwise, as he observes, there would be two sorts of Worship acceptable to God;
and then it would follow also that God was more severe to Israel than to others, by imposing more hard and costly Services on them than on the Gentiles.
and then it would follow also that God was more severe to Israel than to Others, by imposing more hard and costly Services on them than on the Gentiles.
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Can it be imagined, had the Gentiles been concerned by a Divine Law to keep this Sabbath, that so holy and good a Man as Nehemiah would let them escape without a rebuke for so notorious a Transgression?
Can it be imagined, had the Gentiles been concerned by a Divine Law to keep this Sabbath, that so holy and good a Man as Nehemiah would let them escape without a rebuke for so notorious a Transgression?
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Moreover, in the Prophet Ezekiel, ch. 20. 10, 11, 12. 'tis said, I gave my Sabbaths to be a Sign between me and them, that they might know that I am the Lord that sanctified them.
Moreover, in the Prophet Ezekielem, changed. 20. 10, 11, 12. it's said, I gave my Sabbaths to be a Signen between me and them, that they might know that I am the Lord that sanctified them.
'Tis worthy our noting, that God told the Israelites that those Seven Nations of Canaan, whom they should drive out, were defiled with all those Sins and Abominations that he commanded them to abstain from;
It's worthy our noting, that God told the Israelites that those Seven nations of Canaan, whom they should drive out, were defiled with all those Sins and Abominations that he commanded them to abstain from;
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Now Stephen shews by the Oracles of God are meant the Ten words, who told the Jews, Their Fathers received on Mount Sinai the lively Oracles, to deliver them, saith he, to us, i. e. us Jews. Now I argue thus:
Now Stephen shows by the Oracles of God Are meant the Ten words, who told the jews, Their Father's received on Mount Sinai the lively Oracles, to deliver them, Says he, to us, i. e. us jews. Now I argue thus:
By the first he means the Gentiles, and by the latter the Jews. And from hence the Apostle proceeds to evince, that as the Gentiles shew'd the Works of the Law written in their Hearts, they should be judged by that Law,
By the First he means the Gentiles, and by the latter the jews. And from hence the Apostle proceeds to evince, that as the Gentiles showed the Works of the Law written in their Hearts, they should be judged by that Law,
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Answ. The old World was under the Law and Covenant of Works, and the Curse thereof, in the first Adam: it was his first Transgression that brought all the World under the Curse of the Law,
Answer The old World was under the Law and Covenant of Works, and the Curse thereof, in the First Adam: it was his First Transgression that brought all the World under the Curse of the Law,
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and not the Law as given by Moses, tho that Law, 'tis true, pronounceth that Curse afresh on those that continued not in all things contain'd therein.
and not the Law as given by Moses, though that Law, it's true, pronounceth that Curse afresh on those that continued not in all things contained therein.
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and Death by Sin — Therefore as by the Offence of one Judgment came upon all Men to Condemnation, &c. Thus we were all under the Law of the first Covenant, and as the Law is written in our Hearts;
and Death by since — Therefore as by the Offence of one Judgement Come upon all Men to Condemnation, etc. Thus we were all under the Law of the First Covenant, and as the Law is written in our Hearts;
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but this Paul affirms, Rom. 3. 19. Now we know whatsoever things the Law saith, it saith to them who are under the Law, that every mouth may be stopped,
but this Paul affirms, Rom. 3. 19. Now we know whatsoever things the Law Says, it Says to them who Are under the Law, that every Mouth may be stopped,
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and saith, What the Law (that is Moses 's Law) saith, it saith to them who are under it (meaning the Jews) and what the Consequence of this is he shews, i. e. that every mouth might be stopped;
and Says, What the Law (that is Moses is Law) Says, it Says to them who Are under it (meaning the jews) and what the Consequence of this is he shows, i. e. that every Mouth might be stopped;
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not the mouths of the Gentiles only, but the mouths of the Jews also, that so all the World, that is both Jews and Gentiles, might become guilty before God.
not the mouths of the Gentiles only, but the mouths of the jews also, that so all the World, that is both jews and Gentiles, might become guilty before God.
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but I have proved that the precise Seventh-day Sabbath is not a simple moral Precept, nor any part of the Morality of the fourth Commandment, and therefore not intended here.
but I have proved that the precise Seventh-day Sabbath is not a simple moral Precept, nor any part of the Morality of the fourth Commandment, and Therefore not intended Here.
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3. The Apostle James clears the matter himself: So speak and so do, as they that shall be judged by the Law of Liberty, ver. 12. He can refer in these words to no Law but that of Christ, or rather Christ's Gospel;
3. The Apostle James clears the matter himself: So speak and so do, as they that shall be judged by the Law of Liberty, ver. 12. He can refer in these words to no Law but that of christ, or rather Christ's Gospel;
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And from hence let such as keep the Seventh-day Sabbath, take heed lest they are brought into Bondage, by obliging themselves to observe the whole Law;
And from hence let such as keep the Seventh-day Sabbath, take heed lest they Are brought into Bondage, by obliging themselves to observe the Whole Law;
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since I have prov'd it was appointed as a sign or pledg of the Covenant of Works, binding them to universal and perfect Obedience, who were on their Sabbath-day not to think their own Thoughts, nor speak their own Words,
since I have proved it was appointed as a Signen or pledge of the Covenant of Works, binding them to universal and perfect obedience, who were on their Sabbath-day not to think their own Thoughts, nor speak their own Words,
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Thirdly, The third Argument to prove it is not the Duty of Gentile Believers to keep the Seventh-day Sabbath from the fourth Commandment in the Decalogue, is,
Thirdly, The third Argument to prove it is not the Duty of Gentile Believers to keep the Seventh-day Sabbath from the fourth Commandment in the Decalogue, is,
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for the believing Jews are now no longer under the Law, no not as the moral Law was given by Moses as a Rule of Life, any more than they are not under it as a Covenant of Works.
for the believing jews Are now no longer under the Law, no not as the moral Law was given by Moses as a Rule of Life, any more than they Are not under it as a Covenant of Works.
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1. Indeed my Work is partly done in this respect already, by what I have said in opening the plain sense of the Apostle James in that place just now mentioned.
1. Indeed my Work is partly done in this respect already, by what I have said in opening the plain sense of the Apostle James in that place just now mentioned.
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because our Lord saith, the Law and the Prophets were until John, Luke 16. 16. that is, Moses and the Prophets were as Teachers, by whom God spake to the People;
Because our Lord Says, the Law and the prophets were until John, Lycia 16. 16. that is, Moses and the prophets were as Teachers, by whom God spoke to the People;
Moses and Elias were gone; and tho the Writings of Moses and the Prophets are of great use still for Comfort and Instruction, &c. yet now God only speaks to us by his Son, whom he hath appointed Heir of all things.
Moses and Elias were gone; and though the Writings of Moses and the prophets Are of great use still for Comfort and Instruction, etc. yet now God only speaks to us by his Son, whom he hath appointed Heir of all things.
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6. Because the moral Law (or the Decalogue) 〈 ◊ 〉 deliver'd by Moses, had several things in it •at only pertained to the Israelites, or to the •gal Church-state of the Jews, and was given •y him as a Covenant of Works:
6. Because the moral Law (or the Decalogue) 〈 ◊ 〉 Delivered by Moses, had several things in it •at only pertained to the Israelites, or to the •gal Church state of the jews, and was given •y him as a Covenant of Works:
mind the Preface to that Law, Exod. 20. and the Pro•ise annexed to the fifth Commandment, Ho•our thy Father and thy Mother, that thy days •ay be long in the Land which the Lord thy God •veth thee.
mind the Preface to that Law, Exod 20. and the Pro•ise annexed to the fifth Commandment, Ho•our thy Father and thy Mother, that thy days •ay be long in the Land which the Lord thy God •veth thee.
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Saith the other, Had you the Power of the Civil Magistracy in your hand, and should I break your Sabbath, what would you do with me? Said he, I confess Justice must take place.
Says the other, Had you the Power of the Civil Magistracy in your hand, and should I break your Sabbath, what would you do with me? Said he, I confess justice must take place.
nor Infant Churchmembership, nor an external Canaan flowing with Milk and Honey; or have Ministers Sons a right to succeed in the Ministry, and many other things,
nor Infant Church membership, nor an external Canaan flowing with Milk and Honey; or have Ministers Sons a right to succeed in the Ministry, and many other things,
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No Jew would have understood this, if the word [ Law ] had not contained the Decalogue. So, John 7. 19, 23, 24. Acts 15. 5. it was the whole Law of Moses as such, which by Circumcision they would have bound men to, Gal. 5. 3. The Gentiles are said to sin without Law, even when they broke the Law of Nature, meaning [ without Moses ' s Law.
No Jew would have understood this, if the word [ Law ] had not contained the Decalogue. So, John 7. 19, 23, 24. Acts 15. 5. it was the Whole Law of Moses as such, which by Circumcision they would have bound men to, Gal. 5. 3. The Gentiles Are said to sin without Law, even when they broke the Law of Nature, meaning [ without Moses ' s Law.
. 3. More particularly, there are some Texts which express the cessation of the Decalogue as it was Moses ' s Law, 2 Cor. 3. 7, 11. Not in Tables of Stone,
. 3. More particularly, there Are Some Texts which express the cessation of the Decalogue as it was Moses ' s Law, 2 Cor. 3. 7, 11. Not in Tables of Stone,
so that the Children of Israel could not stedfastly behold the face of Moses, for the glory of his Countenance, which was to be done away (or is done away.)
so that the Children of Israel could not steadfastly behold the face of Moses, for the glory of his Countenance, which was to be done away (or is done away.)
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For if that which is done away was glorious, (or by Glory) much more that which remaineth is glorious (or is Glory.) So that as it is not only the Glory,
For if that which is done away was glorious, (or by Glory) much more that which remains is glorious (or is Glory.) So that as it is not only the Glory,
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So Heb. 7. 11, 12. [ under it ] (the Levitical Priesthood) the People received the Law — And the Priesthood being changed, there is made of necessity a change also of the Law.
So Hebrew 7. 11, 12. [ under it ] (the Levitical Priesthood) the People received the Law — And the Priesthood being changed, there is made of necessity a change also of the Law.
For when Moses had spoken every Precept to all the People according to the Law, &c. Here the Law, before said to be changed, is said to contain every Precept.
For when Moses had spoken every Precept to all the People according to the Law, etc. Here the Law, before said to be changed, is said to contain every Precept.
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But they except still certain Points and Circumstances in it, as the prefatory Reason, I am the Lord your God that brought you out of the Land of Egypt,
But they except still certain Points and circumstances in it, as the prefatory Reason, I am the Lord your God that brought you out of the Land of Egypt,
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The bare entrance of the Law on Mount Sinai, as in Moses 's hand, was with Thundering and Lightning, but without Rain, I mean without Contrition or Brokenness of heart.
The bore Entrance of the Law on Mount Sinai, as in Moses is hand, was with Thundering and Lightning, but without Rain, I mean without Contrition or Brokenness of heart.
no, 'tis the Ministration of the Law in Christ's hand by his Spirit, that wounds the Conscience, pierces and melts the hard Heart, that God's Law may be written there.
no, it's the Ministration of the Law in Christ's hand by his Spirit, that wounds the Conscience, pierces and melts the hard Heart, that God's Law may be written there.
which Spirit is a Spirit of burning, before it is a Spirit of Consolation; or a Spirit of Bo•dage, before it is the Spirit of Adoption, and so a Schoolmaster to bring us to Christ.
which Spirit is a Spirit of burning, before it is a Spirit of Consolation; or a Spirit of Bo•dage, before it is the Spirit of Adoption, and so a Schoolmaster to bring us to christ.
Doth not the Dignity and Glory of the Lawgiver add to the Glory of the Law given? Is not Christ a more glorious Person than Moses? See Heb. 1. 8, 9, 10. & 2. 2, 3. — This Man was accounted worthy of more Glory than Moses, Heb. 3. 3. But alas!
Does not the Dignity and Glory of the Lawgiver add to the Glory of the Law given? Is not christ a more glorious Person than Moses? See Hebrew 1. 8, 9, 10. & 2. 2, 3. — This Man was accounted worthy of more Glory than Moses, Hebrew 3. 3. But alas!
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And thus I close with the fourth general Argument, viz. It is not the Duty of believing Gentiles to keep the Seventh-day Sabbath from the Law of the Decalogue given by Moses, Exod. 20.
And thus I close with the fourth general Argument, viz. It is not the Duty of believing Gentiles to keep the Seventh-day Sabbath from the Law of the Decalogue given by Moses, Exod 20.
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It is strange to me that our Lord should tell them a little before, that it was lawful to save the Life of a sorry Animal, a Brute, on the Sabbath-day,
It is strange to me that our Lord should tell them a little before, that it was lawful to save the Life of a sorry Animal, a Brutus, on the Sabbath-day,
or for Men to carry their Goods out of their Houses on the Sabbath-day, if a Fire should then happen? I do not think they were ever so superstitiously blind.
or for Men to carry their Goods out of their Houses on the Sabbath-day, if a Fire should then happen? I do not think they were ever so superstitiously blind.
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Therefore this I take to be the direct meaning of our blessed Lord, viz. Because on the Jewish Sabbath-day, the unbelieving Jews, among whom you will remain (or many of you) when the Destruction of the City comes, may be so strict and superstitious as to keep watch and ward at every Gate and Way, that you will not be able to escape, at least not above one of their Sabbath-day's Journey;
Therefore this I take to be the Direct meaning of our blessed Lord, viz. Because on the Jewish Sabbath-day, the unbelieving jews, among whom you will remain (or many of you) when the Destruction of the city comes, may be so strict and superstitious as to keep watch and ward At every Gate and Way, that you will not be able to escape, At least not above one of their Sabbath-day's Journey;
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but I rather adhere to the former Exposition. Obj. But the Women rested on the Sabbath-day, according to the Commandment, Luke 23. 56. Answ. The Men themselves (I mean the Disciples) before our Lord suffer'd, were so ignorant that they knew not their Lord should die;
but I rather adhere to the former Exposition. Object But the Women rested on the Sabbath-day, according to the Commandment, Lycia 23. 56. Answer The Men themselves (I mean the Disciples) before our Lord suffered, were so ignorant that they knew not their Lord should die;
and is it any wonder that these good Women should not know so soon that the Sabbath was abrogated? Some after that were zealous for Circumcision, &c. and is that an Argument that Circumcision is our Duty? Besides, no new day for solemn Worship was then appointed,
and is it any wonder that these good Women should not know so soon that the Sabbath was abrogated? some After that were zealous for Circumcision, etc. and is that an Argument that Circumcision is our Duty? Beside, no new day for solemn Worship was then appointed,
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they preached in the Temple and Synagogue of the Jews on the Sabbath-day. Answ. 1. They never taught the Jews nor Gentiles to observe the Seventh-day Sabbath.
they preached in the Temple and Synagogue of the jews on the Sabbath-day. Answer 1. They never taught the jews nor Gentiles to observe the Seventh-day Sabbath.
Not, saith one, to solemnize the Sabbath after the Jewish manner (from the observation whereof the Apostles, because of the Authority committed to them by Christ, were far enough) especially when Paul himself did most severely reprove the Colossians and Galations, because some among them stood for the Sabbath,
Not, Says one, to solemnize the Sabbath After the Jewish manner (from the observation whereof the Apostles, Because of the authority committed to them by christ, were Far enough) especially when Paul himself did most severely reprove the colossians and Galatians, Because Some among them stood for the Sabbath,
but because they then had a fit occasion of communing with the Jews met together, that after the readings of the Law were over, they might preach the Gospel with more fruit in such a concourse of People, which upon other days they could not so easily obtain;
but Because they then had a fit occasion of communing with the jews met together, that After the readings of the Law were over, they might preach the Gospel with more fruit in such a concourse of People, which upon other days they could not so Easily obtain;
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for this cause they tarried certain days among the Macedonians, because no fit occasion for preaching the Gospel offered — which the Apostles every where greedily sought after:
for this cause they tarried certain days among the Macedonians, Because no fit occasion for preaching the Gospel offered — which the Apostles every where greedily sought After:
So Paul hastened to keep the Feast of Pentecost at Jerusalem, only that he might have many Jews (who liv'd dispersed in divers places of the World) there together,
So Paul hastened to keep the Feast of Pentecost At Jerusalem, only that he might have many jews (who lived dispersed in diverse places of the World) there together,
Now had any Text said that Paul must needs hast to Jerusalem to keep the Sabbath among the Jews, what Improvement would the Sabbatarians have made of it? yet that no more would prove the Sabbath ought to be kept than the Feast of Pentecost. See what Paul saith, Rom. 16. 8. But I will tarry at Ephesus will Pentecost; for a great door and effectual is opened to me.
Now had any Text said that Paul must needs hast to Jerusalem to keep the Sabbath among the jews, what Improvement would the Sabbatarians have made of it? yet that no more would prove the Sabbath ought to be kept than the Feast of Pentecost. See what Paul Says, Rom. 16. 8. But I will tarry At Ephesus will Pentecost; for a great door and effectual is opened to me.
The same, saith he, do other Fathers against the Jews, &c. There are one or two more pretended Reasons out of the New Testament, brought to prove that we ought to observe the seventh Day:
The same, Says he, do other Father's against the jews, etc. There Are one or two more pretended Reasons out of the New Testament, brought to prove that we ought to observe the seventh Day:
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The Law of the Seventh-day Sabbath not written in the Hearts of Believers, or God's new Covenant Children, which is in Answer to the sixth and last pretended Proof for our Observation thereof. Twelve dangerous Consequences that necessarily follow their Principle, who assert the precise Seventh-day Sabbath is a pure moral Precept.
The Law of the Seventh-day Sabbath not written in the Hearts of Believers, or God's new Covenant Children, which is in Answer to the sixth and last pretended Proof for our Observation thereof. Twelve dangerous Consequences that necessarily follow their Principle, who assert the precise Seventh-day Sabbath is a pure moral Precept.
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Gal. iv. 10, 11. Ye observe days, and months, &c. BRethren, I have answer'd several pretended Proofs brought from the New Testament for the observation of the old Jewish Sabbath.
Gal. iv. 10, 11. You observe days, and months, etc. BRethren, I have answered several pretended Proofs brought from the New Testament for the observation of the old Jewish Sabbath.
and it is not deny'd but Paul was forced to comply with their weakness for a time, till they were fully formed as to the Cessation or Abrogation of •ose legal Rites,
and it is not denied but Paul was forced to comply with their weakness for a time, till they were Fully formed as to the Cessation or Abrogation of •ose Legal Rites,
These being the chief Proofs I find brought 〈 ◊ 〉 prove it our Duty to keep the seventh Day out 〈 ◊ 〉 the New Testament, I shall add divers Arguments in opposition to what they say on this ••count.
These being the chief Proofs I find brought 〈 ◊ 〉 prove it our Duty to keep the seventh Day out 〈 ◊ 〉 the New Testament, I shall add diverse Arguments in opposition to what they say on this ••count.
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1st. Our Saviour's Carriage and Behaviour •owards the old Sabbath, and his Expressions about it, which I have mention'd, shews he was far from confirming that either as a Moral, or Gospel Duty.
1st. Our Saviour's Carriage and Behaviour •owards the old Sabbath, and his Expressions about it, which I have mentioned, shows he was Far from confirming that either as a Moral, or Gospel Duty.
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2dly. Paul 's declaring against all Jewish Days without exception, as Shadows, &c. may con••nce all that he observ'd it not in compliance with the Law of Moses, or as a Command given to him by Christ the only Lawgiver.
2dly. Paul is declaring against all Jewish Days without exception, as Shadows, etc. may con••nce all that he observed it not in compliance with the Law of Moses, or as a Command given to him by christ the only Lawgiver.
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3dly. His putting the Estimation of the Jewish Sabbath-day among Meats and Drinks, or as indifferent things, which a Christian may do or •ot do, shews that Sabbath was gone.
3dly. His putting the Estimation of the Jewish Sabbath-day among Meats and Drinks, or as indifferent things, which a Christian may do or •ot do, shows that Sabbath was gone.
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I do believe when Paul saith, One man esteemeth one day above another, and another esteemeth every day alike, that he intends not all days of •he week without exception,
I do believe when Paul Says, One man esteems one day above Another, and Another esteems every day alike, that he intends not all days of •he Week without exception,
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2. Neither let any conclude from hence, th•• he gave liberty to the Saints to keep the Jewish Sabbath any further than they looked upon 〈 ◊ 〉 as an indifferent thing;
2. Neither let any conclude from hence, th•• he gave liberty to the Saints to keep the Jewish Sabbath any further than they looked upon 〈 ◊ 〉 as an indifferent thing;
4thly. This appears, because Christ, who received from his Father the whole Will of God and was faithful as a Son in declaring all thing commanded him, hath not commanded us (〈 ◊ 〉 given the least ground or reason for us to believe we ought) to keep the Seventh-day Sabbath.
4thly. This appears, Because christ, who received from his Father the Whole Will of God and was faithful as a Son in declaring all thing commanded him, hath not commanded us (〈 ◊ 〉 given the least ground or reason for us to believe we ought) to keep the Seventh-day Sabbath.
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5thly. We read Acts 15. 1, &c. of fal•• Brethren that went from Jerusalem, and taugh• the believing Gentiles, that unless they were circumcised and kept the Law of Moses, they coul• not be saved;
5thly. We read Acts 15. 1, etc. of fal•• Brothers that went from Jerusalem, and taugh• the believing Gentiles, that unless they were circumcised and kept the Law of Moses, they coul• not be saved;
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because th•• was none of the least Precepts of the Law 〈 ◊ 〉 Moses; and this was one thing, no doubt which these false Brethren taught them to observe.
Because th•• was none of the least Precepts of the Law 〈 ◊ 〉 Moses; and this was one thing, no doubt which these false Brothers taught them to observe.
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3. And this was the Result, viz. For it seem'd ••d to the Holy Ghost and to us, to lay upon you greater Burden than these necessary things, that •abstain from Meats offer'd to Idols,
3. And this was the Result, viz. For it seemed ••d to the Holy Ghost and to us, to lay upon you greater Burden than these necessary things, that •abstain from Meats offered to Idols,
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And how he kept back nothing that was pro•able to them, but had shewed them all things, &c. •ow I challenge any Man in the World to •ew that Paul ever made known,
And how he kept back nothing that was pro•able to them, but had showed them all things, etc. •ow I challenge any Man in the World to •ew that Paul ever made known,
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2. If he did declare the Seventh-day Sabbath, 〈 ◊ 〉 make it known to the Saints to be God's Coun••, some one Man or another can shew us the •ace where it is written:
2. If he did declare the Seventh-day Sabbath, 〈 ◊ 〉 make it known to the Saints to be God's Coun••, Some one Man or Another can show us the •ace where it is written:
but no one Man can ••ew us the place where it is written that he declared or made known to the Saints that the seventh-day Sabbath was the Counsel of God Ergo, it is none of the Counsel of God to 〈 ◊ 〉 Saints or Gospel-Believers.
but no one Man can ••ew us the place where it is written that he declared or made known to the Saints that the seventh-day Sabbath was the Counsel of God Ergo, it is none of the Counsel of God to 〈 ◊ 〉 Saints or Gospel-Believers.
7thly. The holy Spirit, saith our Lord, 〈 ◊ 〉 receive of mine, and shew it unto you. Again 〈 ◊ 〉 saith, The Spirit of Truth shall guide you 〈 ◊ 〉 all Truth.
7thly. The holy Spirit, Says our Lord, 〈 ◊ 〉 receive of mine, and show it unto you. Again 〈 ◊ 〉 Says, The Spirit of Truth shall guide you 〈 ◊ 〉 all Truth.
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9thly. Gentile Believers ought not to observe the Seventh-day Sabbath, because the Churches in the Gospel time observed, in Religious Duties and Worship, the first day of the week:
9thly. Gentile Believers ought not to observe the Seventh-day Sabbath, Because the Churches in the Gospel time observed, in Religious Duties and Worship, the First day of the Week:
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Sixthly, If it be not the Duty of believing Gentiles to keep the Seventh-day Sabbath from the Law written by the Spirit of the living God in the Hearts of all his New-Covenant Children, it is not their Duty to keep it,
Sixthly, If it be not the Duty of believing Gentiles to keep the Seventh-day Sabbath from the Law written by the Spirit of the living God in the Hearts of all his New-covenant Children, it is not their Duty to keep it,
for whatsoever Law is written in our Hearts, it is but the same in substance (in respect to all simple moral Precepts) with what is written in the New Testament.
for whatsoever Law is written in our Hearts, it is but the same in substance (in respect to all simple moral Precepts) with what is written in the New Testament.
Were you ever by this Law led to know (or reproved for not observing) the Seventh-day Sabbath? Let me close this with an Answer given to Tillam by Mr. Warren.
Were you ever by this Law led to know (or reproved for not observing) the Seventh-day Sabbath? Let me close this with an Answer given to Tillam by Mr. Warren.
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ask St. Paul, St. Cyprian, St. Chrysostom, St. Augustine, and they will tell you that your antiquated Sabbath was so far from being in their Hearts, that they have wrote against it with their Pens.
ask Saint Paul, Saint Cyprian, Saint Chrysostom, Saint Augustine, and they will tell you that your antiquated Sabbath was so Far from being in their Hearts, that they have wrote against it with their Pens.
Besides, how many faithful Witnesses of late years has the Lord raised up to bear Testimony against it? of whom, I suppose, the greatest part are yet alive, tho some are fallen asleep.
Beside, how many faithful Witnesses of late Years has the Lord raised up to bear Testimony against it? of whom, I suppose, the greatest part Are yet alive, though Some Are fallen asleep.
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and travel upon it, buy and sell upon it, and this after accurate Inquiry about it? and to this day their Consciences never reproach them, their Hearts never smote them for it.
and travel upon it, buy and fell upon it, and this After accurate Inquiry about it? and to this day their Consciences never reproach them, their Hearts never smote them for it.
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If the Law of the Seventh-day Sabbath be written in the Hearts of Believers, some one Man or another can produce some one Believer that was by the Law written in his Heart convinc'd of it, without reading Moses 's Law,
If the Law of the Seventh-day Sabbath be written in the Hearts of Believers, Some one Man or Another can produce Some one Believer that was by the Law written in his Heart convinced of it, without reading Moses is Law,
Thus it appears that it is not the Duty of Gentile Believers to keep the seventh Day from the Law of God written in the Hearts of God's new Covenant Children, which was the sixth and last part of the general Argument first proposed.
Thus it appears that it is not the Duty of Gentile Believers to keep the seventh Day from the Law of God written in the Hearts of God's new Covenant Children, which was the sixth and last part of the general Argument First proposed.
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1. Is not that dangerous which caused Paul to fear he had bestowed on the Persons he speaks of, Labor in vain? Was it not because they observ'd Jewish Days, laying stress on those things?
1. Is not that dangerous which caused Paul to Fear he had bestowed on the Persons he speaks of, Labour in vain? Was it not Because they observed Jewish Days, laying stress on those things?
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2. Is not that a dangerous Error that leads Men to ratify or sign the Covenant of Works, which binds them to keep the whole Law? This I have proved is the natural tendency of this Practice;
2. Is not that a dangerous Error that leads Men to ratify or Signen the Covenant of Works, which binds them to keep the Whole Law? This I have proved is the natural tendency of this Practice;
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when God began to create the new Heavens and new Earth, which refers to the Gospel or new Creation? What saith the Lord, the old Heavens and old Earth shall be remembered no more;
when God began to create the new Heavens and new Earth, which refers to the Gospel or new Creation? What Says the Lord, the old Heavens and old Earth shall be remembered no more;
5. Is not that dangerous that tends to intangle, and bring into Bondage, and under legal Terror, poor weak Christians, as some who have kept the Seventh-day Sabbath have confessed, till God open'd their Eyes, they fearing they broke the Sabbath in some way or another? for indeed no Man can perfectly keep it, any more than he can keep the whole Law, as has been hinted.
5. Is not that dangerous that tends to entangle, and bring into Bondage, and under Legal Terror, poor weak Christians, as Some who have kept the Seventh-day Sabbath have confessed, till God opened their Eyes, they fearing they broke the Sabbath in Some Way or Another? for indeed no Man can perfectly keep it, any more than he can keep the Whole Law, as has been hinted.
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Brethren, it is not to be thought what Bondage it brought the zealous Jews under, they not knowing when they had answered the strict observance of that day;
Brothers, it is not to be Thought what Bondage it brought the zealous jews under, they not knowing when they had answered the strict observance of that day;
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yet others who were piously zealous, by means of the strictness of the Precept, continually were in fear and bondage: And sad it is for any to be entangled again thereby.
yet Others who were piously zealous, by means of the strictness of the Precept, continually were in Fear and bondage: And sad it is for any to be entangled again thereby.
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6. Is not that a dangerous thing, that by the necessary consequence of it leads men to observe other Legal Rites and Ceremonies, as not to eat Swines-flesh, nor wear a Garment of Linen and Woolen, nor mar the corner of their Beards? Nay, some of the chief of them formerly were led to Circumcision,
6. Is not that a dangerous thing, that by the necessary consequence of it leads men to observe other Legal Rites and Ceremonies, as not to eat Swine's flesh, nor wear a Garment of Linen and Woolen, nor mar the corner of their Beards? Nay, Some of the chief of them formerly were led to Circumcision,
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That these things are the necessary Consequences of their Notion about their Sabbath, appears, because they go to Moses for it as the Law was in his hand,
That these things Are the necessary Consequences of their Notion about their Sabbath, appears, Because they go to Moses for it as the Law was in his hand,
They are for Moses 's Law, with the Statutes and Judgments, and have declared that that Law is in force to stone to death such as break the Sabbath. And no marvel:
They Are for Moses is Law, with the Statutes and Judgments, and have declared that that Law is in force to stone to death such as break the Sabbath. And no marvel:
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7. Is not that Error dangerous, and of an evil Nature, the necessary Consequence whereof renders all that keep not that precise Seventh-day as the Sabbath (nor can be convinced 'tis their Duty to observe it) to be guilty of Immorality, i. e. in breaking a moral Precept in the very Letter of it,
7. Is not that Error dangerous, and of an evil Nature, the necessary Consequence whereof renders all that keep not that precise Seventh-day as the Sabbath (nor can be convinced it's their Duty to observe it) to be guilty of Immorality, i. e. in breaking a moral Precept in the very letter of it,
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and it must be as great an Evil to violate it, as 'tis to have another God, or to bow down to a graven Image, or to swear or profane the holy Name of God,
and it must be as great an Evil to violate it, as it's to have Another God, or to bow down to a graved Image, or to swear or profane the holy Name of God,
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or commit actual Adultery, Murder, &c. and thus their Doctrin renders all true Christians to be guilty of a most gross Immorality, who do not observe the precise Seventh-day.
or commit actual Adultery, Murder, etc. and thus their Doctrine renders all true Christians to be guilty of a most gross Immorality, who do not observe the precise Seventh-day.
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Nay, the like Consequences attend their Notion, who through ignorance and an over-heated Zeal, have also asserted the same Morality to consist in the observance of the first Day of the Week;
Nay, the like Consequences attend their Notion, who through ignorance and an overheated Zeal, have also asserted the same Morality to consist in the observance of the First Day of the Week;
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8. And from hence also, which is the plain and necessary Consequence of their Principle, either such must perish who live and die in a palpable violation of this pretended simple moral Precept without any sorrow or repentance;
8. And from hence also, which is the plain and necessary Consequence of their Principle, either such must perish who live and die in a palpable violation of this pretended simple moral Precept without any sorrow or Repentance;
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or in the grossest sense, as he that commits actual Adultery or Murder; can such be saved, living and dying in those Sins, without any true sight of the Evil of them,
or in the Grossest sense, as he that commits actual Adultery or Murder; can such be saved, living and dying in those Sins, without any true sighed of the Evil of them,
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but they indeed express themselves very directly on this occasion, even to shut out of the Kingdom of Heaven all that keep not the Seventh-day Sabbath,
but they indeed express themselves very directly on this occasion, even to shut out of the Kingdom of Heaven all that keep not the Seventh-day Sabbath,
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See what Mr. Soarsby saith, viz. The Decalogue in the New Testament — is abundantly confirmed by many places in the Gospel, which establish the Authority of the Law,
See what Mr. Soarsby Says, viz. The Decalogue in the New Testament — is abundantly confirmed by many places in the Gospel, which establish the authority of the Law,
for unless Christians keep them better than the Scribes, there is no entering into Heaven, Mat. 5. 20. The Summary of the two Tables, are the great Commandments on which hang all the Law and the Prophets.
for unless Christians keep them better than the Scribes, there is no entering into Heaven, Mathew 5. 20. The Summary of the two Tables, Are the great commandments on which hang all the Law and the prophets.
The doing of these, as written and read in the Law, is the way to Eternal Life, Luke 10. 26, 27. Again he saith, It is not the Hearer of the Law that shall be justified amongst the Romans as well as the Jews, &c. Two things note here:
The doing of these, as written and read in the Law, is the Way to Eternal Life, Lycia 10. 26, 27. Again he Says, It is not the Hearer of the Law that shall be justified among the Roman as well as the jews, etc. Two things note Here:
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2. He says, The doing of these is the way to Eternal Life, mistaking the purport of our Saviour's words to the young Man, who spake to him as one under the Covenant of Works, to discover his Ignorance of the way to Heaven, which is by Christ alone, not by doing those Commands as written and read in the Law;
2. He Says, The doing of these is the Way to Eternal Life, mistaking the purport of our Saviour's words to the young Man, who spoke to him as one under the Covenant of Works, to discover his Ignorance of the Way to Heaven, which is by christ alone, not by doing those Commands as written and read in the Law;
did our Lord come to ratify the Decalogue for us, to keep and fulfil in our own Persons, thereby to be justified and saved? Here is not one word of the Righteousness of Christ.
did our Lord come to ratify the Decalogue for us, to keep and fulfil in our own Persons, thereby to be justified and saved? Here is not one word of the Righteousness of christ.
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Christ died to procure Grace to enable men to fulfil this Law, Rom. 8. 3. (not that 'tis fulfilled in us, that is in our head, i. e. by Christ in our Nature for us) but in us, that is, by us. O woful stuff!
christ died to procure Grace to enable men to fulfil this Law, Rom. 8. 3. (not that it's fulfilled in us, that is in our head, i. e. by christ in our Nature for us) but in us, that is, by us. Oh woeful stuff!
or violate their Sabbath, to be guilty of the breach of the whole Law, which they affirm this is one Point of (i. e. a simple moral Precept) and not the least Command neither I fear with these men.
or violate their Sabbath, to be guilty of the breach of the Whole Law, which they affirm this is one Point of (i. e. a simple moral Precept) and not the least Command neither I Fear with these men.
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Now, my Brethren, how are these young Men and others blinded, who out of mistaken Zeal strive to bring in a Jewish Rite, or the observation of the old Legal Sabbath;
Now, my Brothers, how Are these young Men and Others blinded, who out of mistaken Zeal strive to bring in a Jewish Rite, or the observation of the old Legal Sabbath;
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in promoting of which Error they disperse such pernicious Books and Pamphlets as tend directly to establish the Covenant of Works, to the utter destroying the Doctrin of the Gospel,
in promoting of which Error they disperse such pernicious Books and Pamphlets as tend directly to establish the Covenant of Works, to the utter destroying the Doctrine of the Gospel,
and the free Grace of God in our Justification by the Obedience of Christ alone, and to the palpable hazard and perdition of their own and other Peoples Souls.
and the free Grace of God in our Justification by the obedience of christ alone, and to the palpable hazard and perdition of their own and other Peoples Souls.
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For the Introduction of any part of the old Mosaical System of Ordinances, is a tacit denial of Christ's being come in the Flesh, at least of his being King and Law-giver to his Church.
For the Introduction of any part of the old Mosaical System of Ordinances, is a tacit denial of Christ's being come in the Flesh, At least of his being King and Lawgiver to his Church.
And to lay the Foundation of all religious solemn Worship in the observation of a Day, as the Seventh-day precisely had no relation to any natural or moral Precept,
And to lay the Foundation of all religious solemn Worship in the observation of a Day, as the Seventh-day precisely had no Relation to any natural or moral Precept,
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nor was instituted or approved by Jesus Christ, cannot but be unpleasing to them who desire to have their Consciences immediately influenced by his Authority in all their approaches unto God.
nor was instituted or approved by jesus christ, cannot but be unpleasing to them who desire to have their Consciences immediately influenced by his authority in all their Approaches unto God.
But Christ herein is supposed to have built the whole Fabrick of his Worship on the Foundation of Moses, and to have grafted all his Institutions into a Stock that was not of his own planting.
But christ herein is supposed to have built the Whole Fabric of his Worship on the Foundation of Moses, and to have grafted all his Institutions into a Stock that was not of his own planting.
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And those are the worst, saith he, and most pernicious, which occasion or draw after them any thing whereby men are hindred from joining together in the same publick solemn Worship, whereby they yield unto God that reverence of his Glory — But now upon a supposition of an adherence by any unto the Seventh-day Sabbath, all Communion among Professors in solemn Gospel-Ordinances is rendered impossible:
And those Are the worst, Says he, and most pernicious, which occasion or draw After them any thing whereby men Are hindered from joining together in the same public solemn Worship, whereby they yield unto God that Reverence of his Glory — But now upon a supposition of an adherence by any unto the Seventh-day Sabbath, all Communion among Professors in solemn Gospel ordinances is rendered impossible:
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For if those of that Perswasion do expect that others will be brought unto a relinquishment of an Evangelical observance of the Lord's Day Sabbath, they will find themselves mistaken.
For if those of that Persuasion do expect that Others will be brought unto a relinquishment of an Evangelical observance of the Lord's Day Sabbath, they will find themselves mistaken.
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The evidence which they have of its appointment, and the experience they have had of God's presence in its religious observation, will secure their practice in this matter, &c. The Seventh-day Sabbath men on the other hand, supposing themselves obliged to meet for solemn Worship on the Seventh-day (which the other account unwarrantable for them to do on the pretence of any binding Law to that purpose) and esteeming it unlawful (saith he) to assemble religiously with others on the First-day, on the plea of Evangelical Warranty, do absolutely cut off themselves from all possibility of Communion in the administration of Gospel-Ordinances with any other Churches of Christ.
The evidence which they have of its appointment, and the experience they have had of God's presence in its religious observation, will secure their practice in this matter, etc. The Seventh-day Sabbath men on the other hand, supposing themselves obliged to meet for solemn Worship on the Seventh-day (which the other account unwarrantable for them to do on the pretence of any binding Law to that purpose) and esteeming it unlawful (Says he) to assemble religiously with Others on the First-day, on the plea of Evangelical Warranty, do absolutely Cut off themselves from all possibility of Communion in the administration of Gospel ordinances with any other Churches of christ.
And whereas most other breaches as to Communion are in their nature capable of healing, without a renunciation of those Principles in the minds of men, which seem to give countenance to them;
And whereas most other Breaches as to Communion Are in their nature capable of healing, without a renunciation of those Principles in the minds of men, which seem to give countenance to them;
I will press this, saith he, no further, but only by affirming that Persons truly fearing the Lord, ought to be very careful and jealous over their own Understanding,
I will press this, Says he, no further, but only by affirming that Persons truly fearing the Lord, ought to be very careful and jealous over their own Understanding,
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To which let me add, How can they have Communion with us, if they consider and observe the Consequences of their Principle? Are not we guilty of absolute Immorality, i. e. the literal breach of one Precept of the first Table? Can they,
To which let me add, How can they have Communion with us, if they Consider and observe the Consequences of their Principle? are not we guilty of absolute Immorality, i. e. the literal breach of one Precept of the First Table? Can they,
And this may tend to convince all (that consider of what I say) that the Morality of the fourth Commandment doth not consist in that precise Seventh-day Sabbath,
And this may tend to convince all (that Consider of what I say) that the Morality of the fourth Commandment does not consist in that precise Seventh-day Sabbath,
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Moreover, let me ask here this Question, how it can stand consistent with a good Conscience for a Minister to forbear preaching in any Congregation some part of Morality, or a moral Precept.
Moreover, let me ask Here this Question, how it can stand consistent with a good Conscience for a Minister to forbear preaching in any Congregation Some part of Morality, or a moral Precept.
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I grant that Love, Wisdom, Charity, Peace, &c. may prevent some Men from preaching some Duties of mere positive right, for a short time at least, that are disputable, and not Essentials of Salvation.
I grant that Love, Wisdom, Charity, Peace, etc. may prevent Some Men from preaching Some Duties of mere positive right, for a short time At least, that Are disputable, and not Essentials of Salvation.
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Suppose a Minister preaches to a Congregation that he knows are generally guilty of worshipping a Graven Image, or of profane Swearing, or of Adultery, or of killing their innocent Neighbours; would not he preach against these horrid Evils,
Suppose a Minister Preaches to a Congregation that he knows Are generally guilty of worshipping a Graved Image, or of profane Swearing, or of Adultery, or of killing their innocent Neighbours; would not he preach against these horrid Evils,
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12. Is not that a dangerous Error that reflects, nay casts Contempt upon the Holy Ghost, in respect of his Work and Office, which is to convince Believers of all Sin, especially of all immoral Evils, under his most clear and glorious Ministration,
12. Is not that a dangerous Error that reflects, nay Cast Contempt upon the Holy Ghost, in respect of his Work and Office, which is to convince Believers of all since, especially of all immoral Evils, under his most clear and glorious Ministration,
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Sirs, as these things aggravate their Evil in what they affirm, so it clearly tends to overthrow the pretended Morality of that precise Seventh-day Sabbath:
Sirs, as these things aggravate their Evil in what they affirm, so it clearly tends to overthrow the pretended Morality of that precise Seventh-day Sabbath:
for the holy Spirit never convinces Believers of any such Duty, nor reproves them for working on that day, or for bearing of Burdens on it, any more than on any other day in the week, to their dying day.
for the holy Spirit never convinces Believers of any such Duty, nor reproves them for working on that day, or for bearing of Burdens on it, any more than on any other day in the Week, to their dying day.
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Besides, the generality of Believers after their utmost inquiry, search, and seeking to God in all sincerity, cannot be convinc'd it is their Duty to keep this Day.
Beside, the generality of Believers After their utmost inquiry, search, and seeking to God in all sincerity, cannot be convinced it is their Duty to keep this Day.
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Would the Holy Ghost thus leave the Generation of the Godly under Sin, and such Ignorance (think you) were this a moral Duty? And as to such as do observe it, I am satisfied the Spirit of God never taught them so to do.
Would the Holy Ghost thus leave the Generation of the Godly under since, and such Ignorance (think you) were this a moral Duty? And as to such as do observe it, I am satisfied the Spirit of God never taught them so to do.
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But they in this are left to themselves, and have a Zeal, but not according to knowledg, which God in time I hope by his Spirit will convince them of.
But they in this Are left to themselves, and have a Zeal, but not according to knowledge, which God in time I hope by his Spirit will convince them of.
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Answ. As to such gracious Christians who observe it out of Conscience, and because 'tis put into the fourth Commandment, do think it may be their Duty so to do,
Answer As to such gracious Christians who observe it out of Conscience, and Because it's put into the fourth Commandment, do think it may be their Duty so to do,
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but attempt not to affirm it is a moral Duty; nor dare they neglect to observe the first Day, provided they are in a Capacity (being not Servants) to observe both Days,
but attempt not to affirm it is a moral Duty; nor Dare they neglect to observe the First Day, provided they Are in a Capacity (being not Servants) to observe both Days,
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OUR blessed Lord as Mediator, having received all Power in Heaven and Earth, as King, Head, Governor, only Soveraign and Lawgiver to his Church, gave forth here his great Commission to his Disciple•.
OUR blessed Lord as Mediator, having received all Power in Heaven and Earth, as King, Head, Governor, only Sovereign and Lawgiver to his Church, gave forth Here his great Commission to his Disciple•.
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This Power was essentially and inherently in him as God over all blessed for evermore; but given to him as Mediator, God-man, our Soveraign Lord and Redeemer;
This Power was essentially and inherently in him as God over all blessed for evermore; but given to him as Mediator, God-man, our Sovereign Lord and Redeemer;
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given him when he first came into the World, but more especially given and manifested, and confirmed to him when he rose from the Dead. In which words we have,
given him when he First Come into the World, but more especially given and manifested, and confirmed to him when he rose from the Dead. In which words we have,
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3. A gracious Promise annexed by way of Encouragement; and lo, I am with you alway, &c. Doct. That many things Christ commanded his Disciples to teach others, are included or comprehended in this his great Commission, which are not expressed. This is evident;
3. A gracious Promise annexed by Way of Encouragement; and lo, I am with you always, etc. Doct. That many things christ commanded his Disciples to teach Others, Are included or comprehended in this his great Commission, which Are not expressed. This is evident;
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But, 2. Let it be consider'd, that we are obliged to believe that whatsoever the holy Apostles did teach, or lead the Churches into the Practice of by their Example, were such things as Christ commanded them;
But, 2. Let it be considered, that we Are obliged to believe that whatsoever the holy Apostles did teach, or led the Churches into the Practice of by their Exampl, were such things as christ commanded them;
For I will not dare to speak of any of those things, to make the Gentiles obedient by word or deed, which Christ hath not wrought in me, or commanded me.
For I will not Dare to speak of any of those things, to make the Gentiles obedient by word or deed, which christ hath not wrought in me, or commanded me.
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Now that Paul, who was the Minister and great Apostle of the Gentiles, did teach the Churches to observe the first day of the week, by assembling together to discharge the Duties of Religious Worship, is evident.
Now that Paul, who was the Minister and great Apostle of the Gentiles, did teach the Churches to observe the First day of the Week, by assembling together to discharge the Duties of Religious Worship, is evident.
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Nor can it be once supposed, since he endeavour'd to take the Churches off from the observance of the Jewish Sabbath (as I have proved) that he should not direct them,
Nor can it be once supposed, since he endeavoured to take the Churches off from the observance of the Jewish Sabbath (as I have proved) that he should not Direct them,
Therefore, my Brethren, as I have endeavour'd to answer all the pretended Arguments brought to prove that we ought to observe the old Jewish Sabbath, the simple Morality of the fourth Commandment, they say, consisting in the observation of that precise day:
Therefore, my Brothers, as I have endeavoured to answer all the pretended Arguments brought to prove that we ought to observe the old Jewish Sabbath, the simple Morality of the fourth Commandment, they say, consisting in the observation of that precise day:
while I esteem such as are for no special or particular day to be observed by Divine Authority both in private Families and in Church Assemblies, to be strangely left of God,
while I esteem such as Are for no special or particular day to be observed by Divine authority both in private Families and in Church Assemblies, to be strangely left of God,
1. What force or authority can such a human Precept have upon any Man's Conscience, i. e. the observance of one day in every week free from all worldly Business,
1. What force or Authority can such a human Precept have upon any Man's Conscience, i. e. the observance of one day in every Week free from all worldly Business,
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3. And by granting Men that Honour and Dignity, it may let in by parity of reason, a Power to alter, and change, if not add new Laws and Ordinances of Worship also.
3. And by granting Men that Honour and Dignity, it may let in by parity of reason, a Power to altar, and change, if not add new Laws and Ordinances of Worship also.
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for how can a human Law, or the bare Authority of a Church, without the Divine Appointment of Christ Jesus himself, awe the Conscience? Moreover, perhaps some would be for no day at all;
for how can a human Law, or the bore authority of a Church, without the Divine Appointment of christ jesus himself, awe the Conscience? Moreover, perhaps Some would be for no day At all;
for as soon as he established a visible Church, giving a stinted, stated Worship, Laws and Ordinances, he appointed himself the precise time of Worship under the Law;
for as soon as he established a visible Church, giving a stinted, stated Worship, Laws and Ordinances, he appointed himself the precise time of Worship under the Law;
and for his solemn Worship in Gospel-times. And none have this Power but himself alone: For shall the Servant appoint what precise time his Master 's business shall be done,
and for his solemn Worship in Gospel times. And none have this Power but himself alone: For shall the Servant appoint what precise time his Master is business shall be done,
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Therefore, as Reverend Dr. Twiss observes, if any pretend that Christ hath delegated this Power of his to his Church, it stands upon them to make it good.
Therefore, as Reverend Dr. Twiss observes, if any pretend that christ hath delegated this Power of his to his Church, it Stands upon them to make it good.
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2. But Man having sinned, and so abolished the first Creation de jure, tho not de facto, God was pleased to make by Christ an instauration [ or renewal ] of the World (he means,
2. But Man having sinned, and so abolished the First Creation de jure, though not de facto, God was pleased to make by christ an instauration [ or renewal ] of the World (he means,
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as I conceive, God so abolished the old Creation, that no precise Day remains to be observed in the remembrance of it) and by Christ in redemption hath made a new Heaven and a new Earth;
as I conceive, God so abolished the old Creation, that no precise Day remains to be observed in the remembrance of it) and by christ in redemption hath made a new Heaven and a new Earth;
Yea, every man in Christ is a new Creature (or of the new Creation.) And as God when he ended his Work of the first Creation, made a Day of Rest, and sanctified it:
Yea, every man in christ is a new Creature (or of the new Creation.) And as God when he ended his Work of the First Creation, made a Day of Rest, and sanctified it:
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the Law of Tithes is gone, but the equity or equitableness that his Ministers under the Gospel should have as sufficient a maintenance, remains for ever.
the Law of Tithes is gone, but the equity or equitableness that his Ministers under the Gospel should have as sufficient a maintenance, remains for ever.
9. Also note, that the second Commandment (as given by Moses) injoined the Jewish Nation to observe the whole Ceremonial Law, and all other Precepts of the Mosaical Oeconomy. But as the Moral Law is in the hands of Christ, the second Command doth not injoyn on us the observance of those Precepts, because abolished;
9. Also note, that the second Commandment (as given by Moses) enjoined the Jewish nation to observe the Whole Ceremonial Law, and all other Precepts of the Mosaical Oeconomy. But as the Moral Law is in the hands of christ, the second Command does not enjoin on us the observance of those Precepts, Because abolished;
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10. So the fourth Commandment (as in the hand of Moses) injoyned the People of Israel the observance of the Seventh-day: But as the Law is in the hand of Christ, it doth not injoyn us to observe that day,
10. So the fourth Commandment (as in the hand of Moses) enjoined the People of Israel the observance of the Seventh-day: But as the Law is in the hand of christ, it does not enjoin us to observe that day,
tho not to be observed with that legal strictness and penalty as the old Sabbath, which was a sign of the Covenant of Works, and gendred to bondage.
though not to be observed with that Legal strictness and penalty as the old Sabbath, which was a Signen of the Covenant of Works, and gendered to bondage.
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Let it be well considered, that as I have proved from the fourth Command, that a Time, a sufficient Time for Rest, and in the solemn Worship of God, is a simple Moral Duty:
Let it be well considered, that as I have proved from the fourth Command, that a Time, a sufficient Time for Rest, and in the solemn Worship of God, is a simple Moral Duty:
It is also said, Acts 1. 2, 3. that he was with his Disciples forty days and forty nights, having given Commandment to his Apostles whom he had chosen.
It is also said, Acts 1. 2, 3. that he was with his Disciples forty days and forty nights, having given Commandment to his Apostles whom he had chosen.
Thirdly, In the pursuit of what I aim at, consider, that from the day of his ascension into Heaven, till the day of Pentecost, there were but ten days, during which we do not read they had any special general Assembly for Religious Worship,
Thirdly, In the pursuit of what I aim At, Consider, that from the day of his Ascension into Heaven, till the day of Pentecost, there were but ten days, during which we do not read they had any special general Assembly for Religious Worship,
after our Lord's Resurrection, and just upon (or soon after) his Ascension: for no doubt that was the day which Christ did settle in his Gospel-Church.
After our Lord's Resurrection, and just upon (or soon After) his Ascension: for no doubt that was the day which christ did settle in his Gospel-church.
And that they were bid to be altogether on this day, and to wait till it was come, seems plainly implyed in the very words of the Text, Acts 2. 1. And when the day of Pentecost was fully come;
And that they were bid to be altogether on this day, and to wait till it was come, seems plainly employed in the very words of the Text, Acts 2. 1. And when the day of Pentecost was Fully come;
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and then the mighty effusion of the Holy Ghost came upon the Apostles, &c. and no less than three thousand Souls were converted on this Day. These were two of the most wonderful things that ever were done by our Lord.
and then the mighty effusion of the Holy Ghost Come upon the Apostles, etc. and no less than three thousand Souls were converted on this Day. These were two of the most wondered things that ever were done by our Lord.
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Obj. But we deny that Pentecost was the first day of the Week, because the Jewish Rabbins suppose that by Sabbath, Lev. 23. 11. is not meant the weekly Sabbath, but the 1st day of unleavened Bread, wherein they are followed by some Christians also.
Object But we deny that Pentecost was the First day of the Week, Because the Jewish Rabbis suppose that by Sabbath, Lev. 23. 11. is not meant the weekly Sabbath, but the 1st day of unleavened Bred, wherein they Are followed by Some Christians also.
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and then what will become of your fabulous Rabbinical traditional Jews, or of such Christians who too fondly admire their Writings which contradict the Holy Scripture?
and then what will become of your fabulous Rabbinical traditional jews, or of such Christians who too fondly admire their Writings which contradict the Holy Scripture?
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2. That it is called by a Greek name Pentecost (or the fiftieth day) because always to be observed on the fiftieth day from the offering of the wave sheaf, as we read Lev. 23. 15, 16. 3. Now that this day of Pentecost was not upon the Jewish Sabbath, but on the day after it, is expresly asserted in the last mentioned Text, Lev. 23. 11. And he shall wave the Sheaf before the Lord to be accepted for you;
2. That it is called by a Greek name Pentecost (or the fiftieth day) Because always to be observed on the fiftieth day from the offering of the wave sheaf, as we read Lev. 23. 15, 16. 3. Now that this day of Pentecost was not upon the Jewish Sabbath, but on the day After it, is expressly asserted in the last mentioned Text, Lev. 23. 11. And he shall wave the Sheaf before the Lord to be accepted for you;
And in ver. 15, 16. they were commanded to count from thence seven Sabbaths, and on the morrow after the seventh Sabbath to keep the fiftieth day or Pentecost. Observe, the Sheaf was to be waved the day after the Sabbath; this is spoken in contradistinction to the Feasts spoken of in the 2d Verse, which are elsewhere called Sabbaths: but here is an Emphasis laid on the word [ the Sabbath ] i. e.
And in ver. 15, 16. they were commanded to count from thence seven Sabbaths, and on the morrow After the seventh Sabbath to keep the fiftieth day or Pentecost. Observe, the Sheaf was to be waved the day After the Sabbath; this is spoken in contradistinction to the Feasts spoken of in the 2d Verse, which Are elsewhere called Sabbaths: but Here is an Emphasis laid on the word [ the Sabbath ] i. e.
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the Sabbath spoken of ver. 3. And that it is not meant of any of those fore-mentioned Feasts, appears in that there are not any particular Feasts mentioned,
the Sabbath spoken of for. 3. And that it is not meant of any of those forementioned Feasts, appears in that there Are not any particular Feasts mentioned,
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Thus Dr. Heylin, who was no friend to the Lord's-day or Christian Sabbath, saith that Pentecost was the first day of the week. Mr. Durham saith the same.
Thus Dr. Heylin, who was no friend to the Lord's day or Christian Sabbath, Says that Pentecost was the First day of the Week. Mr. Durham Says the same.
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Dr. Wallis says, Pentecost was the first day of the week, and proves it from Levit. 23. 15. The morrow after the Sabbath the Priest was to wave the Sheaf-Offering.
Dr. Wallis Says, Pentecost was the First day of the Week, and Proves it from Levit. 23. 15. The morrow After the Sabbath the Priest was to wave the Sheaf-Offering.
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And then he proceeds, ver. 15, 16. To the Feast of Pentecost or Feast of Weeks, ye shall count unto you from the morrow of the Sabbath from the day you brought the Sheaf of the Wave-offering;
And then he proceeds, ver. 15, 16. To the Feast of Pentecost or Feast of Weeks, you shall count unto you from the morrow of the Sabbath from the day you brought the Sheaf of the Wave-offering;
seven Sabbaths shall be compleat, even unto the morrow after the seventh Sabbath shall ye number fifty days ▪ inclusively taken, as the manner of the Scripture reckoning is,
seven Sabbaths shall be complete, even unto the morrow After the seventh Sabbath shall you number fifty days ▪ inclusively taken, as the manner of the Scripture reckoning is,
When the Lord Christ intended conspicuously to build his Church upon his Work and Rest, by sending the Holy Ghost with his miraculous Gifts upon the Apostles, he did it on this day, which was then among the Jews the Feast of Pentecost, or of Week ▪ Then were the Disciples gathered together with one accord in observance of the day signalized to them by his Resurrection, Acts 2. 1. And by this doth their Obedience receive a blessed Confirmation,
When the Lord christ intended conspicuously to built his Church upon his Work and Rest, by sending the Holy Ghost with his miraculous Gifts upon the Apostles, he did it on this day, which was then among the jews the Feast of Pentecost, or of Week ▪ Then were the Disciples gathered together with one accord in observance of the day signalized to them by his Resurrection, Acts 2. 1. And by this does their obedience receive a blessed Confirmation,
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The Wave-Offering was a Sheaf of the first ripe Fruits of Harvest, and was to be offered the morrow after the Sabbath. So Christ •s the first-fruits of that great Harvest of the Saints blessed Resurrection;
The Wave-offering was a Sheaf of the First ripe Fruits of Harvest, and was to be offered the morrow After the Sabbath. So christ •s the Firstfruits of that great Harvest of the Saints blessed Resurrection;
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As for those who assign the Institution of his day to the Apostles, It is not, as Reverend Owen observes, to be imagin'd that they knowing •he day observed under the Law of Moses was •emoved, would fix on another day without immediate direction from the Lord Christ.
As for those who assign the Institution of his day to the Apostles, It is not, as Reverend Owen observes, to be imagined that they knowing •he day observed under the Law of Moses was •emoved, would fix on Another day without immediate direction from the Lord christ.
But to return back, because the Sabbat••i••s deny that Pentecost was the first day of the week, I shall here endeavour further to confute them and finally to resolve this Doubt, recite some Pages out of a Reverend Author, the substance o• which I perceive he took out of a printed Letter wrote by the famous Vsher to Dr. Twiss, who hath, I think, put an end to this Controversy.
But to return back, Because the Sabbat••i••s deny that Pentecost was the First day of the Week, I shall Here endeavour further to confute them and finally to resolve this Doubt, recite Some Pages out of a Reverend Author, the substance o• which I perceive he took out of a printed letter wrote by the famous Usher to Dr. Twiss, who hath, I think, put an end to this Controversy.
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From the Harmony of which four Te••• 〈 ◊ 〉 appears, that this Feast had three 〈 … 〉 Names, which were all made good at that solemn Pentecost, Acts 2. 1. It was call'd the Feast of Weeks or of sevens, because from the waving of the Sheaf they reckoned as many weeks to this Feast as there be days in seven weeks;
From the Harmony of which four Te••• 〈 ◊ 〉 appears, that this Feast had three 〈 … 〉 Names, which were all made good At that solemn Pentecost, Acts 2. 1. It was called the Feast of Weeks or of sevens, Because from the waving of the Sheaf they reckoned as many weeks to this Feast as there be days in seven weeks;
2. It was call'd the Feast of First-fruits, and of Harvest; because as they began their Harvest upon the first of the fifty days when they offered the Sheaf of First-fruits,
2. It was called the Feast of Firstfruits, and of Harvest; Because as they began their Harvest upon the First of the fifty days when they offered the Sheaf of Firstfruits,
the fiftieth, •ow reckoned? from the morrow after the •abbath (that is, the first day of the week) •ut what mark had they to know their morrow 〈 ◊ 〉? Moses tells them, when you shall reap the Harvest of your Land;
the fiftieth, •ow reckoned? from the morrow After the •abbath (that is, the First day of the Week) •ut what mark had they to know their morrow 〈 ◊ 〉? Moses tells them, when you shall reap the Harvest of your Land;
or when you begin to •eap it, for so 'tis expounded in Deut. 16. 9. Begin to number the seven Weeks from such a •ime as thou beginnest to put the Sickle to the •orn.
or when you begin to •eap it, for so it's expounded in Deuteronomy 16. 9. Begin to number the seven Weeks from such a •ime as thou beginnest to put the Fickle to the •orn.
And this is injoin'd by the express Command of God, to be observ'd as a Statute for ever throughout their Generations. This is the plain Scripture-account;
And this is enjoined by the express Command of God, to be observed as a Statute for ever throughout their Generations. This is the plain Scripture account;
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And what else could this presignify, as Dr. Vsher speaks, but that under the state of the Gospel the Solemnity of the weekly Service should be celebrated upon that day?
And what Else could this presignify, as Dr. Usher speaks, but that under the state of the Gospel the Solemnity of the weekly Service should be celebrated upon that day?
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Now I hope that famous Pentecost, Act. 2. 1. will be no Parable, tho we state it (according to the Divine Oracle) upon the first day of the week, the morrow after the Jews Sabbath.
Now I hope that famous Pentecost, Act. 2. 1. will be no Parable, though we state it (according to the Divine Oracle) upon the First day of the Week, the morrow After the jews Sabbath.
But (to proceed) because the Sabbataria• stand so much upon supposed Mysteries in the Feast of Pentecost, according to their Traditional Account, I shall acquaint them with the real Mysteries of Christ accomplished exactly according to this Scriptural Account, where they may see the Type and the Truth admirably concurring:
But (to proceed) Because the Sabbataria• stand so much upon supposed Mysteres in the Feast of Pentecost, according to their Traditional Account, I shall acquaint them with the real Mysteres of christ accomplished exactly according to this Scriptural Account, where they may see the Type and the Truth admirably concurring:
So on the morrow after the Sabbath (when the Sheaf of the first Fruits was offered to God) Jesus Christ rose from the dead, and became the First-fruits of them that slept;
So on the morrow After the Sabbath (when the Sheaf of the First Fruits was offered to God) jesus christ rose from the dead, and became the Firstfruits of them that slept;
and so falls in with the vulgar Opinion, which takes the morrow after the Sabbath, Levit. 23. for the morrow after the Passover Sabbath. I answer, That cannot be:
and so falls in with the Vulgar Opinion, which Takes the morrow After the Sabbath, Levit. 23. for the morrow After the Passover Sabbath. I answer, That cannot be:
to whom I shall be bold, saith he, to add Nazianzen who was before them all, who speaking of the Feast of Pentecost, says, This Nation (meaning the Jewish Nation) uses to consecrate to God, not only the first of their Fruits,
to whom I shall be bold, Says he, to add Nazianzen who was before them all, who speaking of the Feast of Pentecost, Says, This nation (meaning the Jewish nation) uses to consecrate to God, not only the First of their Fruits,
Thus the illustrious number of Seven has carried the honour of Pentecost: for Seven being composed upon it self, makes fifty wanting but one day, which we have taken from this future Age, being both the eighth and the first Day.
Thus the illustrious number of Seven has carried the honour of Pentecost: for Seven being composed upon it self, makes fifty wanting but one day, which we have taken from this future Age, being both the eighth and the First Day.
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or first day of the Week, to make up the compleat number of fifty days. And the like he says a little before concerning their Jubilee every fiftieth year:
or First day of the Week, to make up the complete number of fifty days. And the like he Says a little before Concerning their Jubilee every fiftieth year:
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Object. The only Objection against this Interpretation, is the Judgment of Mr. Ainsworth, and our English Annotators, who take the Sabbath, Levit. 23. for the Feast of the Passover Sabbath.
Object. The only Objection against this Interpretation, is the Judgement of Mr. Ainsworth, and our English Annotators, who take the Sabbath, Levit. 23. for the Feast of the Passover Sabbath.
Answ. 1. Herein they are led by the common Opinion of the Hebrew Doctors, who indeed are excellent Guides when they keep the beaten Road of Scripture; but in many things made void the Commandments of God by their Traditions.
Answer 1. Herein they Are led by the Common Opinion of the Hebrew Doctors, who indeed Are excellent Guides when they keep the beaten Road of Scripture; but in many things made void the commandments of God by their Traditions.
And see how this is coupled with the Feast of first Fruits in the very same place, Thou shalt observe the Feast of Weeks, &c. 3. Observe it, if the morrow after the Sabbath, Levit. 23. had been the Morrow after the Passover, this would often have fallen on the weekly Sabbath:
And see how this is coupled with the Feast of First Fruits in the very same place, Thou shalt observe the Feast of Weeks, etc. 3. Observe it, if the morrow After the Sabbath, Levit. 23. had been the Morrow After the Passover, this would often have fallen on the weekly Sabbath:
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for the Passover being fixed upon the 15th of Nisan, whenever this 15th of Nisan fell upon the Friday, the morrow after it must be Saturday, and so they must begin to reap their Harvest on the weekly Sabbath against the express Command of God.
for the Passover being fixed upon the 15th of Nisan, whenever this 15th of Nisan fell upon the Friday, the morrow After it must be Saturday, and so they must begin to reap their Harvest on the weekly Sabbath against the express Command of God.
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4. The morrow after the Sabbath, at the beginning of their Account, must be such a Morrow as concludes it, Levit. 23. 15, 16. therefore it could not be the morrow after the Passover-Sabbath,
4. The morrow After the Sabbath, At the beginning of their Account, must be such a Morrow as concludes it, Levit. 23. 15, 16. Therefore it could not be the morrow After the Passover-Sabbath,
and the Glory of God the Holy Ghost, who sanctified it by his Presence and Power, sending down a new supply of Tongues from Heaven (as if all the Tongues upon Earth were not sufficient) to sound forth the Praises of this Redeemer,
and the Glory of God the Holy Ghost, who sanctified it by his Presence and Power, sending down a new supply of Tongues from Heaven (as if all the Tongues upon Earth were not sufficient) to found forth the Praises of this Redeemer,
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The Gospel was now published to some of all Nations, there being a great concourse even of every Nation under Heaven met at Jerusalem, Acts 2. 5. and at this Meeting three thousand Souls were converted and baptized, ver. 41. A double Baptism was indeed dispensed this Day;
The Gospel was now published to Some of all nations, there being a great concourse even of every nation under Heaven met At Jerusalem, Acts 2. 5. and At this Meeting three thousand Souls were converted and baptised, ver. 41. A double Baptism was indeed dispensed this Day;
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why conversion, and administration of the Sacraments? Why the Promise of Christ accomplished all on this Day? but still to declare the Will of Christ in appointing, blessing,
why conversion, and administration of the Sacraments? Why the Promise of christ accomplished all on this Day? but still to declare the Will of christ in appointing, blessing,
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the Day 〈 ◊ 〉 the Holy Spirit's descension, by whom we are sanctified: a Day of assembling and preaching, on which Sinners were converted, and Believers edified;
the Day 〈 ◊ 〉 the Holy Spirit's descension, by whom we Are sanctified: a Day of assembling and preaching, on which Sinners were converted, and Believers edified;
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And where is he now, who said, none can prove one whole first Day was kept in religious Worship in all the New Testament? Was not this first Day so kept,
And where is he now, who said, none can prove one Whole First Day was kept in religious Worship in all the New Testament? Was not this First Day so kept,
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SERMON II. The Institution and Foundation of the first Day, proved from Heb. 4. 8, 9, &c. That it is the Day which the Lord hath made for Divine Worship.
SERMON II The Institution and Foundation of the First Day, proved from Hebrew 4. 8, 9, etc. That it is the Day which the Lord hath made for Divine Worship.
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MY Brethren, I have endeavoured to prove, that the first Day of the Week our Lord Jesus Christ hath appointed to be the special Day of Rest, and for the Worship of God under the Gospel ▪
MY Brothers, I have endeavoured to prove, that the First Day of the Week our Lord jesus christ hath appointed to be the special Day of Rest, and for the Worship of God under the Gospel ▪
In order to do this, consider, that each Day to be observed, either under the Law or Gospel, must be comprehended in the fourth Command ▪ and that the change of the old Day takes not away the perpetual Obligation of one day in seven,
In order to do this, Consider, that each Day to be observed, either under the Law or Gospel, must be comprehended in the fourth Command ▪ and that the change of the old Day Takes not away the perpetual Obligation of one day in seven,
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Now there is a moral Reason which is deducible from the fourth Commandment, that whenever God rests, there is a Foundation of a day of Rest for Man, comporting with the nature and tendency of each Covenant to which that Rest doth refer.
Now there is a moral Reason which is deducible from the fourth Commandment, that whenever God rests, there is a Foundation of a day of Rest for Man, comporting with the nature and tendency of each Covenant to which that Rest does refer.
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therefore to God's Rest from the Work of Redemption, I mean that of Godman, which is also deducible from Heb. 4 Christ rested from his Work, as God did from his.
Therefore to God's Rest from the Work of Redemption, I mean that of Godman, which is also deducible from Hebrew 4 christ rested from his Work, as God did from his.
but it is directly intended here as the Foundation and Institution of it, because that Rest in the former Verses, which has a more particular respect to the Rest in Canaan, is spoken of not excluding God's resting the Seventh-day.
but it is directly intended Here as the Foundation and Institution of it, Because that Rest in the former Verses, which has a more particular respect to the Rest in Canaan, is spoken of not excluding God's resting the Seventh-day.
and the Blessedness of Man in him, with the Pledg thereof in a sabbatical Rest, were for a season as it were defeated and disappointed by the entrance of Sin, which brake the Covenant that was founded in the Law of Creation,
and the Blessedness of Man in him, with the Pledge thereof in a sabbatical Rest, were for a season as it were defeated and disappointed by the Entrance of since, which brake the Covenant that was founded in the Law of Creation,
and its renewed Declaration on Mount Sinai, all are gone and antiquated. — And what now remains of them as to any usefulness in our living to God, doth not abide on the old Foundation,
and its renewed Declaration on Mount Sinai, all Are gone and antiquated. — And what now remains of them as to any usefulness in our living to God, does not abide on the old Foundation,
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A new Law of Obedience is introduc'd by the new Creation in Christ Jesus — And there is a great Renovation thereof shewed in God's writing his Law in our Hearts, not here to be insisted on — God brings over in this State the use of the first Law as renewed,
A new Law of obedience is introduced by the new Creation in christ jesus — And there is a great Renovation thereof showed in God's writing his Law in our Hearts, not Here to be insisted on — God brings over in this State the use of the First Law as renewed,
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for a pledg hereof a day of Rest must be given and observed — But as the Apostle tells in another case, The Priesthood being changed, there must also of necessity be a change of the Law — so the Covenant being changed,
for a pledge hereof a day of Rest must be given and observed — But as the Apostle tells in Another case, The Priesthood being changed, there must also of necessity be a change of the Law — so the Covenant being changed,
— But now the new Covenant being absolutely established, and the other abolished, both as to its Nature, Use, Efficacy and Power, no more to be represented nor proposed unto Believers, even the whole of it:
— But now the new Covenant being absolutely established, and the other abolished, both as to its Nature, Use, Efficacy and Power, no more to be represented nor proposed unto Believers, even the Whole of it:
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Yea, and its renewed Administration under the Old Testament being removed, taken away, and disappearing, Heb. 8. 13. the precise day of Rest belonging unto it was to be changed also,
Yea, and its renewed Administration under the Old Testament being removed, taken away, and disappearing, Hebrew 8. 13. the precise day of Rest belonging unto it was to be changed also,
or Declaration of the Mind of Christ, who •s our Lord and Lawgiver concerning it. A New work of Creation, or work of a new Creation, is undertaken and compleated .
or Declaration of the Mind of christ, who •s our Lord and Lawgiver Concerning it. A New work of Creation, or work of a new Creation, is undertaken and completed.
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This new Creation is accompanied with a new Law and Covenant, or the Law of Faith and Covenant of Grace, Rom. 3. 27. ch. 8. 2, 3, 4. Jer. 31. 33, 34. Heb. 8. 8, 9, 10, &c.
This new Creation is accompanied with a new Law and Covenant, or the Law of Faith and Covenant of Grace, Rom. 3. 27. changed. 8. 2, 3, 4. Jer. 31. 33, 34. Hebrew 8. 8, 9, 10, etc.
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To this Law and Covenant a day of holy Rest unto the Lord doth belong, which cannot be the same with the former, no more than it is the same Law or same Covenant which was originally given, Heb. 4. 9. Rev. 1. 10. That this day was limited and determined to the first day of the week by our Lord Jesus Christ, is that which shall now further be confirmed. —
To this Law and Covenant a day of holy Rest unto the Lord does belong, which cannot be the same with the former, no more than it is the same Law or same Covenant which was originally given, Hebrew 4. 9. Rev. 1. 10. That this day was limited and determined to the First day of the Week by our Lord jesus christ, is that which shall now further be confirmed. —
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for tho he worketh hitherto, in communication of his Spirit and Graces (as the Father continueth to do in his Works of Providence) after the finishing of his Works of the old Creation, tho these Works belong thereunto;
for though he works hitherto, in communication of his Spirit and Graces (as the Father Continueth to do in his Works of Providence) After the finishing of his Works of the old Creation, though these Works belong thereunto;
Now as God's Rest, and his being refreshed in his Work on the seventh day of old, was a sufficient Indication of the precise day of Rest, which he would have observed under the Administration of that original Law and Covenant;
Now as God's Rest, and his being refreshed in his Work on the seventh day of old, was a sufficient Indication of the precise day of Rest, which he would have observed under the Administration of that original Law and Covenant;
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so the Rest of our Lord Jesus Christ, and of his being refreshed in and from his Work on the first day, is a sufficient Indication of the precise day of Rest to be observ'd under the Dispensation of the new-Covenant, now confirm'd and established.
so the Rest of our Lord jesus christ, and of his being refreshed in and from his Work on the First day, is a sufficient Indication of the precise day of Rest to be observed under the Dispensation of the New-covenant, now confirmed and established.
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For the Judaical Sabbath, as sure as it was so, and as sure as it was annexed to the Mosa••l Administration of the Covenant, was so far abolish'd, as not to oblige really the Disciples of Christ in Conscience to the Observation of it, whatsoever any of them might for a season apprehend.
For the Judaical Sabbath, as sure as it was so, and as sure as it was annexed to the Mosa••l Administration of the Covenant, was so Far abolished, as not to oblige really the Disciples of christ in Conscience to the Observation of it, whatsoever any of them might for a season apprehend.
Accordingly this Indication of the Gospel-day of Rest, and Worship, was imbraced by the Apostles, who were to be as the chief Corner Stones in the Foundation of the Christian Church. For immediately they assembled themselves on that day,
Accordingly this Indication of the Gospel day of Rest, and Worship, was embraced by the Apostles, who were to be as the chief Corner Stones in the Foundation of the Christian Church. For immediately they assembled themselves on that day,
in which he has certainly not only out-done all Expositors before him, but hath made it very plain that the first day is here by the Apostle declared to be established by Christ's Rest, and our resting in him;
in which he has Certainly not only outdone all Expositors before him, but hath made it very plain that the First day is Here by the Apostle declared to be established by Christ's Rest, and our resting in him;
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He cites Heb. 4. 3 — 11. moreover, he opens the many Rests mentioned, and proves the Rest spoken of in the Psalms to intend the Rest of Christ and his People in the Gospel-Dispensation;
He cites Hebrew 4. 3 — 11. moreover, he Opens the many Rests mentioned, and Proves the Rest spoken of in the Psalms to intend the Rest of christ and his People in the Gospel-dispensation;
The Foundation, saith he, of the whole is laid down, ver. 10. For he that is entered into his Rest, has ceased from his Works, as God did from his: i. e.
The Foundation, Says he, of the Whole is laid down, ver. 10. For he that is entered into his Rest, has ceased from his Works, as God did from his: i. e.
so Christ ceased and rested from the Work of Redemption on the first day, and a Rest followed for us on that day, he taking Rest and Complacency in his Work.
so christ ceased and rested from the Work of Redemption on the First day, and a Rest followed for us on that day, he taking Rest and Complacency in his Work.
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but only continue the Work of his Grace and Power in the preservation of the new Creation, and the orderly increase and propagation of it by his Spirit.
but only continue the Work of his Grace and Power in the preservation of the new Creation, and the orderly increase and propagation of it by his Spirit.
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For after the whole human Nature was united to the Person of the Son of God, to have it brought into a state of dissolution, or to have the Body and Soul separated from each other, was a great Humiliation.
For After the Whole human Nature was united to the Person of the Son of God, to have it brought into a state of dissolution, or to have the Body and Soul separated from each other, was a great Humiliation.
And therefore Peter declares, that the Pains of Death were not loosed but by his Resurrection, Acts 2. 24. This therefore could not be his Rest, or any part of it.
And Therefore Peter declares, that the Pains of Death were not loosed but by his Resurrection, Acts 2. 24. This Therefore could not be his Rest, or any part of it.
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1. Then and there he was freed from the Sentence, Power, and Stroke of the Law, being discharged of all the Debts of our Sins, which he had undertaken to make satisfaction for, Acts 2. 24. 2. Then and therein were all Types, all Predictions and Prophecies fulfilled, which concerned the Work of our Redemption.
1. Then and there he was freed from the Sentence, Power, and Stroke of the Law, being discharged of all the Debts of our Sins, which he had undertaken to make satisfaction for, Acts 2. 24. 2. Then and therein were all Types, all Predictions and Prophecies fulfilled, which concerned the Work of our Redemption.
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And this is that which the Apostle affirms as the substance of all he hath evinced, namely, that there is a Sabbatism for the People of God, NONLATINALPHABET;
And this is that which the Apostle affirms as the substance of all he hath evinced, namely, that there is a Sabbatism for the People of God,;
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Again he further proves, that the Apostle asserts an Evangelical Sabbath, or day of Rest, to be constantly observed in and for the Worship of God under the Gospel.
Again he further Proves, that the Apostle asserts an Evangelical Sabbath, or day of Rest, to be constantly observed in and for the Worship of God under the Gospel.
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Fourthly, My fourth Argument to prove the Institution of the first Day of the Week, shall be taken from Psal. 118. 22, 23, 24. The Stone that the Builders refused, is become the head Stone of the Corner.
Fourthly, My fourth Argument to prove the Institution of the First Day of the Week, shall be taken from Psalm 118. 22, 23, 24. The Stone that the Builders refused, is become the head Stone of the Corner.
but in the days of the Gospel this Text also shews God hath made or appointed a particular Day to be observed with rejoycing and gladness of Heart, not the seventh but the first Day.
but in the days of the Gospel this Text also shows God hath made or appointed a particular Day to be observed with rejoicing and gladness of Heart, not the seventh but the First Day.
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Where is the general Day of the Gospel called a Day made? Is not this as much as that at the beginning the Lord blessed and sanctified the seventh day? 'Tis not there said he sanctified it for men successively to keep.
Where is the general Day of the Gospel called a Day made? Is not this as much as that At the beginning the Lord blessed and sanctified the seventh day? It's not there said he sanctified it for men successively to keep.
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and what day 'tis, the Verses going before shew. (2.) 'Tis a day made or instituted for singular use. (3.) It is a day made by the Lord to that end. (4.) For us to worship God in,
and what day it's, the Verses going before show. (2.) It's a day made or instituted for singular use. (3.) It is a day made by the Lord to that end. (4.) For us to worship God in,
2. And what day have we cause to rejoice in, keep and observe like this day? For has not Redemption-work the preference of Creation-work? The Glory of Creation-work was mar'd by Sin;
2. And what day have we cause to rejoice in, keep and observe like this day? For has not Redemption work the preference of Creation work? The Glory of Creation work was marred by since;
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Are there any dare say that the first Creation ought more to be remembred than the second or the new Creation ▪ Or doth the Covenant of Works excel the Covenant of Grace,
are there any Dare say that the First Creation ought more to be remembered than the second or the new Creation ▪ Or does the Covenant of Works excel the Covenant of Grace,
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and therefore this is the day the Lord hath made, and we will rejoice and be glad in it• And doth not the Apostle say, Heb. 4. 9. upon the same foot of account, There remaineth 〈 ◊ 〉 Rest (i. e.
and Therefore this is the day the Lord hath made, and we will rejoice and be glad in it• And does not the Apostle say, Hebrew 4. 9. upon the same foot of account, There remains 〈 ◊ 〉 Rest (i. e.
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This is the day in which Christ our Surety received for us our free Justification, i. e. our discharge from the Curse of the Law, from Sin and Eternal Wrath. On this day Christ made an end of Sin, finished Transgression, and brought in everlasting Righteousness; therefore this is the day the Lord hath made,
This is the day in which christ our Surety received for us our free Justification, i. e. our discharge from the Curse of the Law, from since and Eternal Wrath. On this day christ made an end of since, finished Transgression, and brought in everlasting Righteousness; Therefore this is the day the Lord hath made,
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1. The Lord made and created the Seventh-day, and afterwards made it a Sabbath to answer the end and design of the old Creation and old Covenant. So the Lord created the first day; and when the new Creation was brought in, he made it for a day of sacred Rest, and for his solemn Worship, answering the end and design of the new Creation.
1. The Lord made and created the Seventh-day, and afterwards made it a Sabbath to answer the end and Design of the old Creation and old Covenant. So the Lord created the First day; and when the new Creation was brought in, he made it for a day of sacred Rest, and for his solemn Worship, answering the end and Design of the new Creation.
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2. The Seventh-day Sabbath was made for Man under the legal and typical Church of Israel; so the first-day was made for Man, the new Man, or for all the true Israel of God, under the Gospel, or for the Gospel-Church.
2. The Seventh-day Sabbath was made for Man under the Legal and typical Church of Israel; so the first-day was made for Man, the new Man, or for all the true Israel of God, under the Gospel, or for the Gospel-church.
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So the Lord Christ hath made the first day a day of Rest, because in it he ceased for ever from the Works of Redemption, never to die or offer any more Sacrifice for Sin,
So the Lord christ hath made the First day a day of Rest, Because in it he ceased for ever from the Works of Redemption, never to die or offer any more Sacrifice for since,
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5. And as the seventh Day was instituted and confirmed before the Law was given to Israel, Exod. 16. so the first Day was confirmed, Act. 2. by the mighty effusion of the Spirit,
5. And as the seventh Day was instituted and confirmed before the Law was given to Israel, Exod 16. so the First Day was confirmed, Act. 2. by the mighty effusion of the Spirit,
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but he seems to have made this day after a special manner, namely, by his Resurrection from the dead (the Commemoration of which Benefit exceeded the Memory of the old Creation) — or else because it was destinated for worshipping the Lord Jesus Christ, &c.
but he seems to have made this day After a special manner, namely, by his Resurrection from the dead (the Commemoration of which Benefit exceeded the Memory of the old Creation) — or Else Because it was destinated for worshipping the Lord jesus christ, etc.
especially when 'tis expounded by an Apostolical Practice, as this hath been? what can a day (made long before in respect of Creation) be stiled the day which the Lord hath made then in respect to a Divine Institution? an Institution then it is,
especially when it's expounded by an Apostolical Practice, as this hath been? what can a day (made long before in respect of Creation) be styled the day which the Lord hath made then in respect to a Divine Institution? an Institution then it is,
Fifthly, My next Argument to prove that the Lord hath appointed the first day of the Week as a day of Rest and solemn Worship, shall be taken from those clear Examples we have in the New Testament of the Disciples,
Fifthly, My next Argument to prove that the Lord hath appointed the First day of the Week as a day of Rest and solemn Worship, shall be taken from those clear Examples we have in the New Testament of the Disciples,
1. Let this be considered, That that day which the Saints and Churches in the Apostles time observ'd, must be the precise day in every week, which ought to be kept till our Lord comes again. And,
1. Let this be considered, That that day which the Saints and Churches in the Apostles time observed, must be the precise day in every Week, which ought to be kept till our Lord comes again. And,
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first in the morning of that day, to Mary Magdalen, Mark 16. 9. and after that (perhaps about Noon) he appeared in another form to two of them as they walked in the Country:
First in the morning of that day, to Marry Magdalen, Mark 16. 9. and After that (perhaps about Noon) he appeared in Another from to two of them as they walked in the Country:
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Then the same day at evening, being the first day of the week, when the doors were shut where the Disciples were assembled for fear of the Jews, came Jesus and stood in the midst of them,
Then the same day At evening, being the First day of the Week, when the doors were shut where the Disciples were assembled for Fear of the jews, Come jesus and stood in the midst of them,
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Observe how the Holy Ghost records it, the same day; again, the first day of the week is twice mentioned, that we no doubt should take notice how he approved of their assembling on that day,
Observe how the Holy Ghost records it, the same day; again, the First day of the Week is twice mentioned, that we no doubt should take notice how he approved of their assembling on that day,
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Answ. 1. Tho this makes nothing for their seventh day, yet would they have it to be on the second day of the week, rather than on the first, having no mind to honour that Day Christ hath honoured.
Answer 1. Tho this makes nothing for their seventh day, yet would they have it to be on the second day of the Week, rather than on the First, having no mind to honour that Day christ hath honoured.
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What tho it be said after eight days? is it not also said that Christ after three days should rise again? Mark 8. 31. yet our Lord rose from the dead on the third day of his Burial, not after the third day.
What though it be said After eight days? is it not also said that christ After three days should rise again? Mark 8. 31. yet our Lord rose from the dead on the third day of his Burial, not After the third day.
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What we call (saith he) a third day Ague, the Latins call a Quartan; and what we call every other day, they call a tertian. Joh. 2. 19. Destroy this Temple, and in three days I will raise it up again;
What we call (Says he) a third day Ague, the Latins call a Quartan; and what we call every other day, they call a tertian. John 2. 19. Destroy this Temple, and in three days I will raise it up again;
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They tell Pilate, This Deceiver said, After three days I will rise again (meaning thereby the third day after inclusively) and therefore they pray that the Sepulchre may be made sure till the third day, not longer.
They tell Pilate, This Deceiver said, After three days I will rise again (meaning thereby the third day After inclusively) and Therefore they pray that the Sepulchre may be made sure till the third day, not longer.
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After eight days, saith Mr. Warren, were come, that is, on the eighth day, which reckoning the Resurrection-day inclusively, was just that day sevennight, or the next first day of the week.
After eight days, Says Mr. Warren, were come, that is, on the eighth day, which reckoning the Resurrection day inclusively, was just that day sevennight, or the next First day of the Week.
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And ought not this duly to be considered? Has the Holy Ghost left this on record for no purpose? Therefore note, that here are two Precedents or Examples for our Imitation, to meet or assemble together on the first day of the week.
And ought not this duly to be considered? Has the Holy Ghost left this on record for no purpose? Therefore note, that Here Are two Precedents or Examples for our Imitation, to meet or assemble together on the First day of the Week.
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Moreover, the third time of their general assembling together, or all with one accord in one place, was I have proved on the first day of the week also,
Moreover, the third time of their general assembling together, or all with one accord in one place, was I have proved on the First day of the Week also,
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and this was either by Divine Appointment, or for some other Reasons peculiar to themselves. If by Divine Appointment, then it is a Rule and Warrant for us;
and this was either by Divine Appointment, or for Some other Reasons peculiar to themselves. If by Divine Appointment, then it is a Rule and Warrant for us;
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what, disown God, or his Day of Worship, desert his holy Sabbath? No, had the Seventh-day Sabbath remained, they could not have done thus without great Sin,
what, disown God, or his Day of Worship, desert his holy Sabbath? No, had the Seventh-day Sabbath remained, they could not have done thus without great since,
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or vouchsafed his most gracious Presence to them? no certainly, he would (had he appeared to them) rather severely have rebuked them for their great Iniquity,
or vouchsafed his most gracious Presence to them? no Certainly, he would (had he appeared to them) rather severely have rebuked them for their great Iniquity,
1. It was the eighth day in a continued reckoning of days, which was a number of greater Perfection than seven in some respects, witness Circumcision — The Antients insist much that this Circumcision on the eighth day was a Type of that eighth day on which our Lord rose again from the dead. Thus Cyprian.
1. It was the eighth day in a continued reckoning of days, which was a number of greater Perfection than seven in Some respects, witness Circumcision — The Ancients insist much that this Circumcision on the eighth day was a Type of that eighth day on which our Lord rose again from the dead. Thus Cyprian.
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Moreover, the first day of the week is a day of greatest Renown, being first in order of Creation, and the first in dignity by our Lord's Resurrection;
Moreover, the First day of the Week is a day of greatest Renown, being First in order of Creation, and the First in dignity by our Lord's Resurrection;
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the first fruits of time, and the first of days, and the only day in which our Lord became the first fruits of them that slept, and the first-born from the dead, that in all things he might have the preheminence:
the First fruits of time, and the First of days, and the only day in which our Lord became the First fruits of them that slept, and the firstborn from the dead, that in all things he might have the pre-eminence:
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1. That these glorious Apparitions of our now glorious Redeemer were no common Favors, but choice and special Evidences of his owning Providence, both as to Persons and Times — for as he appeared not to all sorts of Persons,
1. That these glorious Apparitions of our now glorious Redeemer were no Common Favors, but choice and special Evidences of his owning Providence, both as to Persons and Times — for as he appeared not to all sorts of Persons,
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but to some select chosen Witnesses, who were either eminently devoted to his Service, or design'd to teach others — so neither did he appear to those Persons every day,
but to Some select chosen Witnesses, who were either eminently devoted to his Service, or designed to teach Others — so neither did he appear to those Persons every day,
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3. However it may be supposed that our Saviour did appear on other days (as once upon a working day) yet no other day of the Week has he honoured to be denominated as the day of his appearing,
3. However it may be supposed that our Saviour did appear on other days (as once upon a working day) yet not other day of the Week has he honoured to be denominated as the day of his appearing,
Not on the second, third, fourth, much less the last of the Week, the seventh day: But the first is expresly and emphatically noted by name, the same day, the first day of the Week Jesus came and stood in the midst of them.
Not on the second, third, fourth, much less the last of the Week, the seventh day: But the First is expressly and emphatically noted by name, the same day, the First day of the Week jesus Come and stood in the midst of them.
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After eight days, or after day-light of the eighth day was past, he appeared again. Christ appeared in the morning of the Resurrection-day, as well as at the evening;
After eight days, or After daylight of the eighth day was passed, he appeared again. christ appeared in the morning of the Resurrection day, as well as At the evening;
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Thus (saith he) I remember Dr. Hakewell long ago stopt the mouth of this Objector , Joh. 20. 19. The same day at evening, being the first day of the Week.
Thus (Says he) I Remember Dr. Hakewell long ago stopped the Mouth of this Objector, John 20. 19. The same day At evening, being the First day of the Week.
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thus often, and thus eminently, but to establish this day for Sacred Assemblies, and to teach us on what day especially we may expect his Presence and Blessing, I confess I am to seek.
thus often, and thus eminently, but to establish this day for Sacred Assemblies, and to teach us on what day especially we may expect his Presence and Blessing, I confess I am to seek.
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4. We may take notice of the gracious Speeches, Actions, and Transactions of Christ at his several appearings, tending partly to prove his Resurrection, the Ground of our Hope,
4. We may take notice of the gracious Speeches, Actions, and Transactions of christ At his several appearings, tending partly to prove his Resurrection, the Ground of our Hope,
To this purpose, how did he condescend to his poor doubting staggering Disciples, manifesting himself on this day to all their Senses — distinguishing it from all other days by Sabbath-exercises?
To this purpose, how did he condescend to his poor doubting staggering Disciples, manifesting himself on this day to all their Senses — distinguishing it from all other days by Sabbath-exercises?
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yea, then he broke Bread, and was known of his Disciples in breaking of Bread as he sate with them (not at Meat, as we read it) the word only implys his gesture of sitting. Thus Mr. Warren.
yea, then he broke Bred, and was known of his Disciples in breaking of Bred as he sat with them (not At Meat, as we read it) the word only Implies his gesture of sitting. Thus Mr. Warren.
SERMON III. Proving the First-day of the Week to be the special Day of Solemn Worship under the Gospel, from Acts 20. 7. and from Rev. 1. 10. in which last place it is called the Lord's Day.
SERMON III. Proving the First-day of the Week to be the special Day of Solemn Worship under the Gospel, from Acts 20. 7. and from Rev. 1. 10. in which last place it is called the Lord's Day.
HAving passed through five Arguments to prove the First-day of the Week to be the day which Christ hath appointed for his Solemn Worship under the Gospel, I shall proceed to the next Argument.
HAving passed through five Arguments to prove the First-day of the Week to be the day which christ hath appointed for his Solemn Worship under the Gospel, I shall proceed to the next Argument.
Sixthly, Because the Churches and Disciples of our Lord Jesus Christ met together upon this day to break Bread, &c. Acts 20. 7. And upon the First-day of the Week,
Sixthly, Because the Churches and Disciples of our Lord jesus christ met together upon this day to break Bred, etc. Acts 20. 7. And upon the First-day of the Week,
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that is, that day, as Sozomon saith, which is called the Lord's Day, which the Hebrews called the first day of the Week, but the Greeks dedicated it to the 〈 … 〉 the Table of Canons lately publised by the famous John Baptist Cotelerius:
that is, that day, as Sozomon Says, which is called the Lord's Day, which the Hebrews called the First day of the Week, but the Greeks dedicated it to the 〈 … 〉 the Table of Canonas lately publised by the famous John Baptist Cotelerius:
but after the Resurrection it was called the Lord's Day, the Lady of all Days, &c. We have the name of the Lord's Day in Rev. 1. 10. in Ignatius his Epistle to the Trallians and Magnesians:
but After the Resurrection it was called the Lord's Day, the Lady of all Days, etc. We have the name of the Lord's Day in Rev. 1. 10. in Ignatius his Epistle to the Trallians and Magnesians:
And sometimes in Clement's Institutions; also in that place of Ireneus, which the writer of the Answers to the Orthodox in Justin Martyr hath preserved to us —
And sometime in Clement's Institutions; also in that place of Irenaeus, which the writer of the Answers to the Orthodox in Justin Martyr hath preserved to us —
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When the Disciples came together — from this place, and that in 1 Cor. 16. 2. is gathered, that the Christians did then use upon the first day of the Week to keep up solemn Meetings.
When the Disciples Come together — from this place, and that in 1 Cor. 16. 2. is gathered, that the Christians did then use upon the First day of the Week to keep up solemn Meetings.
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Which phrase, tho Gomarus, Primrose, Heylin, and many others go about to translate thus, viz. upon one of the days of the Week, yet this is sufficient to dash that Dream.
Which phrase, though Gomarus, Primrose, Heylin, and many Others go about to translate thus, viz. upon one of the days of the Week, yet this is sufficient to dash that Dream.
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whose Testimony about the sense of a word is the best Dictionary. And the same Phrase used of the day of Christ's Resurrection by the Evangelists, proveth it.
whose Testimony about the sense of a word is the best Dictionary. And the same Phrase used of the day of Christ's Resurrection by the Evangelists, Proves it.
Had it been said that Paul abode seven days at Troas, and on the seventh day of the Week when the Disciples came together to break Bread, no doubt but these Sabbatarians would have made this no small proof to observe the old Jewish Sabbath; and I confess it would have been a good Argument for their practice;
Had it been said that Paul Abided seven days At Troas, and on the seventh day of the Week when the Disciples Come together to break Bred, no doubt but these Sabbatarians would have made this no small proof to observe the old Jewish Sabbath; and I confess it would have been a good Argument for their practice;
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Dr. Wallis tells us, that Mr. Bamfield urg'd, that NONLATINALPHABET is Greek for one, and therefore NONLATINALPHABET may as well be rendered one day of the week, as the first day of the week.
Dr. Wallis tells us, that Mr. Bamfield urged, that is Greek for one, and Therefore may as well be rendered one day of the Week, as the First day of the Week.
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The Latin word pridie is a derivative (or compound rather) from prae, prior; and postridie from post, posterior: and accordingly (in Latin) pridie Calendarum must signify a day before the Calends. But can any man think it is meant of any day? No, but the next day before.
The Latin word pridie is a derivative (or compound rather) from Prae, prior; and postridie from post, posterior: and accordingly (in Latin) pridie Calendarum must signify a day before the Calends. But can any man think it is meant of any day? No, but the next day before.
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If it were to be unstood of any day indefinitely, it should be NONLATINALPHABET, some day after the Sabbath; not NONLATINALPHABET, one day after. Thus Dr. Wallis.
If it were to be unstood of any day indefinitely, it should be, Some day After the Sabbath; not, one day After. Thus Dr. Wallis.
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and shall hear of more by and by) yet this one is more than he can shew for more than two thousand five hundred years, from God's resting on the Seventh-day, Gen. 2. 3. till after Israel was come out of Egypt, Exod. 16. during which time he would have us think the Seventh-day was constantly observed.
and shall hear of more by and by) yet this one is more than he can show for more than two thousand five hundred Years, from God's resting on the Seventh-day, Gen. 2. 3. till After Israel was come out of Egypt, Exod 16. during which time he would have us think the Seventh-day was constantly observed.
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And if he could shew any one Instance of Enoch, Noah, Abraham, or others, where such a Religious Assembly for the Worship of God was held on the Seventh-day in course from the Creation, he would think his Point well proved,
And if he could show any one Instance of Enoch, Noah, Abraham, or Others, where such a Religious Assembly for the Worship of God was held on the Seventh-day in course from the Creation, he would think his Point well proved,
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therefore it was no small meeting. 2. 'Tis said, they came together to break Bread. What, is Paul so thoughtful of eating and drinking, to refresh his Body with them,
Therefore it was no small meeting. 2. It's said, they Come together to break Bred. What, is Paul so thoughtful of eating and drinking, to refresh his Body with them,
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4. We know the celebration of the Lord's-Supper is call'd breaking of Bread, Acts 2. nor is there reason to conceive it was any other sort of breaking of Bread,
4. We know the celebration of the Lord's-Supper is called breaking of Bred, Acts 2. nor is there reason to conceive it was any other sort of breaking of Bred,
for the Church came together to break this Bread (so they were never said to do in breaking any other kind of Bread) and Paul brake that which was properly Bread among them;
for the Church Come together to break this Bred (so they were never said to do in breaking any other kind of Bred) and Paul brake that which was properly Bred among them;
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3. They did break Bread; and if it was after midnight, yet that extraordinary occasion of Paul 's preaching, being ready to depart, might be by the Lord dispensed with,
3. They did break Bred; and if it was After midnight, yet that extraordinary occasion of Paul is preaching, being ready to depart, might be by the Lord dispensed with,
For who will say, that Ordinance upon an extraordinary occasion may not be administred on another day of the week? so that tho this should be granted, I see not how it hurts our Cause.
For who will say, that Ordinance upon an extraordinary occasion may not be administered on Another day of the Week? so that though this should be granted, I see not how it hurts our Cause.
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so in those places una Sabbatorum must be expounded by the Lord's-day, saith Chrysostom , whose Interpretation Hierom allows, and expounds the reason thereof;
so in those places una Sabbatorum must be expounded by the Lord's day, Says Chrysostom, whose Interpretation Hieronymus allows, and expounds the reason thereof;
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For the Pharisees (as most learned Searchers of Hebrew Antiquities have often observ'd, which thing Epiphanius put us in mind of) instituted two Feasts every week, namely on Monday and Thursday:
For the Pharisees (as most learned Searchers of Hebrew Antiquities have often observed, which thing Epiphanius put us in mind of) instituted two Feasts every Week, namely on Monday and Thursday:
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Thus this place doth sufficiently tend to prove, with 〈 ◊ 〉 other Text before mentioned, that the first day of the week the Gospel-Churches did observe as the special day of sacred Worship;
Thus this place does sufficiently tend to prove, with 〈 ◊ 〉 other Text before mentioned, that the First day of the Week the Gospel-churches did observe as the special day of sacred Worship;
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(3.) That their coming generally then together, was not new, nor occasional, but their common practice, or usual day of assembling together, to preach and administer the Lord's-Supper.
(3.) That their coming generally then together, was not new, nor occasional, but their Common practice, or usual day of assembling together, to preach and administer the Lord's-Supper.
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Such, saith he, is the account that Justin Martyr gives of the Practice of all Churches in the next Age, i. e. on the day called Sunday there is an Assembly of all Christians,
Such, Says he, is the account that Justin Martyr gives of the Practice of all Churches in the next Age, i. e. on the day called Sunday there is an Assembly of all Christians,
and because of their constant breaking of Bread on that day, it was called Dies Panis. August. Epist. 118. And Athanasius proved that he brake not a Chalice at such a time, because it was not the first day of the week when it was used.
and Because of their constant breaking of Bred on that day, it was called Die Panis. August. Epistle 118. And Athanasius proved that he brake not a Chalice At such a time, Because it was not the First day of the Week when it was used.
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And, saith he, I doubt not but Paul preach'd his farewel Sermon (after all the ordinary Service of the Church was perform'd) which continued till midnight.
And, Says he, I doubt not but Paul preached his farewell Sermon (After all the ordinary Service of the Church was performed) which continued till midnight.
And all the Objections I have met with against this Instance, amounts to no more than this, i. e. that the Scripture says that the Disciples met together to break Bread,
And all the Objections I have met with against this Instance, amounts to no more than this, i. e. that the Scripture Says that the Disciples met together to break Bred,
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2. And if those meetings on the first day were not such as used to be formerly on the seventh day, I desire to know a reason, 1. Why their Meetings on the first day should be particularly recorded, rather than their Meetings on the seventh. 2. And why also the one is so oft mentioned, i. e. their Meetings on the first day, and no mention at all that they met on the seventh day in the New Testament, from the Resurrection of Christ,
2. And if those meetings on the First day were not such as used to be formerly on the seventh day, I desire to know a reason, 1. Why their Meetings on the First day should be particularly recorded, rather than their Meetings on the seventh. 2. And why also the one is so oft mentioned, i. e. their Meetings on the First day, and no mention At all that they met on the seventh day in the New Testament, from the Resurrection of christ,
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Paul spending this whole day in that Service, and continuing his Sermon till midnight (yet accounting it still one day) in solemn meeting, doth confirm this Day to be more than an ordinary day,
Paul spending this Whole day in that Service, and Continuing his Sermon till midnight (yet accounting it still one day) in solemn meeting, does confirm this Day to be more than an ordinary day,
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and no doubt but it was in the morning of that day, for so we find they did on the same day of the week, Acts 2. 1, 2. for when Peter began to preach, it was but the third hour, which is our nine of the Clock in the morning.
and no doubt but it was in the morning of that day, for so we find they did on the same day of the Week, Acts 2. 1, 2. for when Peter began to preach, it was but the third hour, which is our nine of the Clock in the morning.
Sixthly, My sixth Argument to prove that the first day of the week ought to be observed as a day of Rest and solemn Worship under the Gospel, shall be taken from that Appellation given to this day, Rev. 1. 10. where it is called the Lord's-day;
Sixthly, My sixth Argument to prove that the First day of the Week ought to be observed as a day of Rest and solemn Worship under the Gospel, shall be taken from that Appellation given to this day, Rev. 1. 10. where it is called the Lord's day;
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so it is the last day of Fame noted in the beginning of the last Book of the Bible, to the Praise of him who is our Alpha and Omega. The very Name speaks the Lord Christ to be the Author of it, who upon the day of his Resurrection was declared both Lord and Christ.
so it is the last day of Fame noted in the beginning of the last Book of the bible, to the Praise of him who is our Alpha and Omega. The very Name speaks the Lord christ to be the Author of it, who upon the day of his Resurrection was declared both Lord and christ.
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I shall endeavour to prove that after Christ's Resurrection and Ascension there was a peculiar Day belonging to the Lord above any other day of the week;
I shall endeavour to prove that After Christ's Resurrection and Ascension there was a peculiar Day belonging to the Lord above any other day of the Week;
1. That there was a peculiar Day, or one precise Day of the week observed to the Lord, in which the Churches assembled together for the Worship of God, none will deny:
1. That there was a peculiar Day, or one precise Day of the Week observed to the Lord, in which the Churches assembled together for the Worship of God, none will deny:
2. And now that this was not the seventh day of the week appears, because we no where read that any one Gospel-Church ever assembled together on that day from the Resurrection of Christ.
2. And now that this was not the seventh day of the Week appears, Because we no where read that any one Gospel-church ever assembled together on that day from the Resurrection of christ.
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3. We read of their meeting together no less than four or five times, from our Lord's Resurrection and after his Ascension, on the first day of the week, Joh. 20. 19. and ver. 26. Acts 2. 1, 2. ch. 20. 7. to which I might add 1 Cor. 16. 1, 2.
3. We read of their meeting together no less than four or five times, from our Lord's Resurrection and After his Ascension, on the First day of the Week, John 20. 19. and for. 26. Acts 2. 1, 2. changed. 20. 7. to which I might add 1 Cor. 16. 1, 2.
4. No doubt the Apostle John, when he says on the Lord's-day, refers to a certain particular Day well known to all the Churches to whom he was to write,
4. No doubt the Apostle John, when he Says on the Lord's day, refers to a certain particular Day well known to all the Churches to whom he was to write,
5. And evident it is, that the Jewish Sabbath-day is no where, either in the Old or New Testament, called the Lord's Day, tho it is called the Lord's Sabbath, and the Sabbath of the Lord thy God.
5. And evident it is, that the Jewish Sabbath-day is no where, either in the Old or New Testament, called the Lord's Day, though it is called the Lord's Sabbath, and the Sabbath of the Lord thy God.
or Christ considered as God, made the World, and gave the Ten Commandments, as well as he gave forth all the Ceremonial Law, the three Persons being the same one God;
or christ considered as God, made the World, and gave the Ten commandments, as well as he gave forth all the Ceremonial Law, the three Persons being the same one God;
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as Mediator or Godman: And NONLATINALPHABET, the Lord in the New Testament is commonly and peculiarly applied to our Lord Christ, as 1 Cor. 8. 6. But to us there is but one God, the Father, of whom are all things, and we in him;
as Mediator or Godman: And, the Lord in the New Testament is commonly and peculiarly applied to our Lord christ, as 1 Cor. 8. 6. But to us there is but one God, the Father, of whom Are all things, and we in him;
6. This day is called the Lord's Day, in a like sense as the Holy Supper is in some places called the Lord's Supper; in which places is meant the Lord Christ, God and Man. This may answer their common Objection, viz.
6. This day is called the Lord's Day, in a like sense as the Holy Supper is in Some places called the Lord's Supper; in which places is meant the Lord christ, God and Man. This may answer their Common Objection, viz.
Object. If the Scriptures be the Rule to judg whether that day be not the Lord's Day, which (and which only as distinguished from other days of the Week) the Son of Man is Lord of?
Object. If the Scriptures be the Rule to judge whither that day be not the Lord's Day, which (and which only as distinguished from other days of the Week) the Son of Man is Lord of?
As it is said, Thou hast given him Power over all Flesh — So it may be said, thou hast given him Power over all Days, that he may sanctify one to his own peculiar service and use,
As it is said, Thou hast given him Power over all Flesh — So it may be said, thou hast given him Power over all Days, that he may sanctify one to his own peculiar service and use,
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7. There is, saith Mr. Shepherd, no other day on which mention is made of any Work or Action of Christ, which might occasion a holy day, but this only of his Resurrection, which is exactly noted of all the Evangelists to be the first day of the Week;
7. There is, Says Mr. Shepherd, no other day on which mention is made of any Work or Actium of christ, which might occasion a holy day, but this only of his Resurrection, which is exactly noted of all the Evangelists to be the First day of the Week;
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And therefore why should any other Lord's Day be dreamed of? Why should Mr. Brabourn imagin that this day might be some superstitious Easter-day, which happens once a year? The Holy Ghost, on the contrary, not setting down the Month, or Day of the Year, but the Day of the Week wherein Christ rose;
And Therefore why should any other Lord's Day be dreamed of? Why should Mr. Brabourn imagine that this day might be Some superstitious Easterday, which happens once a year? The Holy Ghost, on the contrary, not setting down the Monn, or Day of the Year, but the Day of the Week wherein christ rose;
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10. John, in calling it the Lord's Day, did not surprize the Churches with a new Name, but denoted to them the time of his Vision, by the name of the Day, which was well known to them.
10. John, in calling it the Lord's Day, did not surprise the Churches with a new Name, but denoted to them the time of his Vision, by the name of the Day, which was well known to them.
11. Because (as I have proved) the Lord hath made it, therefore it is called the Lord's Day. This is an Argument (saith a Reverend Author ) used by the Church of God in all Ages, for twelve hundred years.
11. Because (as I have proved) the Lord hath made it, Therefore it is called the Lord's Day. This is an Argument (Says a Reverend Author) used by the Church of God in all Ages, for twelve hundred Years.
St. Austin used it in his time. The Psalmist prophesieth of the Resurrection of Christ; The Stone which the Builders refused, is beeome the Head-stone of the Corner:
Saint Austin used it in his time. The Psalmist Prophesieth of the Resurrection of christ; The Stone which the Builders refused, is beeome the Headstone of the Corner:
Again (he saith) it was prophesied that the first day of the Week should be the Sabbath-day, i. e. the Lord's Day: In that day there shall be a Root of Jesse, which shall stand up for an Ensign to the People;
Again (he Says) it was prophesied that the First day of the Week should be the Sabbath-day, i. e. the Lord's Day: In that day there shall be a Root of Jesse, which shall stand up for an Ensign to the People;
and rested on the Seventh-day; but Christ's Rest shall be glorious: for all Divines agree that the Prophet speaks of the Rest of Christ from the Work of Redemption.
and rested on the Seventh-day; but Christ's Rest shall be glorious: for all Divines agree that the Prophet speaks of the Rest of christ from the Work of Redemption.
And by comparing this with Heb. 4. I can't see but it clearly has respect to this Day of Rest, the Lord's Day, because the Seventh-day is called the Father's Day of Rest; and the day of Christ's Resurrection is also Christ's Day of Rest, as we have proved.
And by comparing this with Hebrew 4. I can't see but it clearly has respect to this Day of Rest, the Lord's Day, Because the Seventh-day is called the Father's Day of Rest; and the day of Christ's Resurrection is also Christ's Day of Rest, as we have proved.
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one while 'tis the day of Christ's Birth, or the day of his Death, or some Feast-day, or else the day of Judgment: whereas we find the Gospel-Church observed no day but the First-day of the Week, the day of our Lord's Resurrection.
one while it's the day of Christ's Birth, or the day of his Death, or Some Feast day, or Else the day of Judgement: whereas we find the Gospel-church observed no day but the First-day of the Week, the day of our Lord's Resurrection.
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for such an Interpretation of the Lord's Day would render it an uncertain time, and so directly cross the scope of John in setting down, (1.) The Place where. (2.) The Day when. (3.) The Vision it self.
for such an Interpretation of the Lord's Day would render it an uncertain time, and so directly cross the scope of John in setting down, (1.) The Place where. (2.) The Day when. (3.) The Vision it self.
But was the Day of Judgment then come, or hath it yet been? There are more than a thousand years since John was on that Day in the Spirit, &c. This is an idle dream:
But was the Day of Judgement then come, or hath it yet been? There Are more than a thousand Years since John was on that Day in the Spirit, etc. This is an idle dream:
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for of that day and hour knoweth no Man. A Learned Writer answers four Questions on this Text, Rev. 1. 10. (1.) How will you prove this to be the First-day of the Week.
for of that day and hour Knoweth no Man. A Learned Writer answers four Questions on this Text, Rev. 1. 10. (1.) How will you prove this to be the First-day of the Week.
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'tis as irrational to say this Lord's Day is the old Sabbath, as to affirm the Lord's Supper means the Passover. — This Lord's Day was revealed after his coming in the Flesh, but the Seventh-day long before.
it's as irrational to say this Lord's Day is the old Sabbath, as to affirm the Lord's Supper means the Passover. — This Lord's Day was revealed After his coming in the Flesh, but the Seventh-day long before.
As he was revealed newly in the Gospel, to be the one Lord Jesus Christ, our Mediator; so a new day of his was revealed also, which the Church never knew before, viz. his Resurrection, which was notoriously known to be the Lord's Day.
As he was revealed newly in the Gospel, to be the one Lord jesus christ, our Mediator; so a new day of his was revealed also, which the Church never knew before, viz. his Resurrection, which was notoriously known to be the Lord's Day.
(2.) He writes to the seven Churches in Asia, and informs them of the Time known to them when he had these Revelations, viz. the weekly Lord's Day — It is the Day which he himself made to declare himself to be the Son of God, the chief Corner-stone, the Foundation of the Church.
(2.) He writes to the seven Churches in Asia, and informs them of the Time known to them when he had these Revelations, viz. the weekly Lord's Day — It is the Day which he himself made to declare himself to be the Son of God, the chief Cornerstone, the Foundation of the Church.
The word used here denoting the Lord's Day, is but once to be found in the New Testament, where we read of the Lord's Supper, and all grant it signifieth an Ordinance where-ever the word is used; and therefore so here.
The word used Here denoting the Lord's Day, is but once to be found in the New Testament, where we read of the Lord's Supper, and all grant it signifies an Ordinance wherever the word is used; and Therefore so Here.
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and to appoint Ordinances, and to change Times according to the Father's Pleasure: therefore he only authoritatively could change the Sabbath, and put his Name upon this Day.
and to appoint Ordinances, and to change Times according to the Father's Pleasure: Therefore he only authoritatively could change the Sabbath, and put his Name upon this Day.
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12. The Antient Fathers, whose Credit and Authority I see no cause to doubt, have positively declared that it was the first day of the week that John called the Lord's-day.
12. The Ancient Father's, whose Credit and authority I see no cause to doubt, have positively declared that it was the First day of the Week that John called the Lord's day.
The first I shall mention is Ignatius, who was John 's Disciple, and writes thus: Let every one that loves the Lord Jesus Christ, keep holy the Lord's-day, which was consecrated to the Lord's Resurrection.
The First I shall mention is Ignatius, who was John is Disciple, and writes thus: Let every one that loves the Lord jesus christ, keep holy the Lord's day, which was consecrated to the Lord's Resurrection.
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now John, according to the best account we can have from Chronology, wrote his Revelation in Pa••os, whither he was banished by Domitian, in or about the year of our Lord 96; after which he wrote his Gospel, and dy'd anno 98, or 99. and Ignatius dy'd a Martyr under Trajan in the year 107. — How long before his Death Ignatius wrote his Epistle to the Magnesians, we are not certain; nor is it material.
now John, according to the best account we can have from Chronology, wrote his Revelation in Pa••os, whither he was banished by Domitian, in or about the year of our Lord 96; After which he wrote his Gospel, and died Anno 98, or 99. and Ignatius died a Martyr under Trajan in the year 107. — How long before his Death Ignatius wrote his Epistle to the Magnesians, we Are not certain; nor is it material.
In that Epistle to the Magnesians, even according to the genuine Edition published by Bishop Vsher out of an antient Manuscript, not that which is suspected, he doth earnestly exhort them not to Judaize,
In that Epistle to the Magnesians, even according to the genuine Edition published by Bishop Usher out of an ancient Manuscript, not that which is suspected, he does earnestly exhort them not to Judaize,
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— Why should any longer doubt in this matter? besure Ignatius well knew what day it was that John called the Lord's-day, who for some years conversed with that beloved Apostle and Disciple of Christ.
— Why should any longer doubt in this matter? besure Ignatius well knew what day it was that John called the Lord's day, who for Some Years conversed with that Beloved Apostle and Disciple of christ.
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I might to this (saith this Author) add the Testimony of Polycarp, who was also a Disciple of John, and collected and published these Epistles of Ignatius, and knew what St. John meant by the Lord's-day.
I might to this (Says this Author) add the Testimony of Polycarp, who was also a Disciple of John, and collected and published these Epistles of Ignatius, and knew what Saint John meant by the Lord's day.
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He proceeds to Justin Martyr, who saith, He was not converted to the Christian Religion till about the year 129. about thirty years after St. John 's Death; yet he lived so soon after, that he could not be ignorant of the Christian Practice,
He proceeds to Justin Martyr, who Says, He was not converted to the Christian Religion till about the year 129. about thirty Years After Saint John is Death; yet he lived so soon After, that he could not be ignorant of the Christian Practice,
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— Again, the day called Sunday we do all in common make the meeting-day, for that the first Day is it on which God from Darkness and Matter made the World,
— Again, the day called Sunday we do all in Common make the meeting-day, for that the First Day is it on which God from Darkness and Matter made the World,
and our Saviour Christ did rise from the dead, &c. In which places, saith he, tho it be not called Dominica , but Dies Solis , (because speaking to a Heathen Emperor) yet it was then solemnly observed. —
and our Saviour christ did rise from the dead, etc. In which places, Says he, though it be not called Dominica, but Die Solis, (Because speaking to a Heathen Emperor) yet it was then solemnly observed. —
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'Tis manifest therefore that the Lord's-day, NONLATINALPHABET, Dominica, or Dies Dominicus, was the known name of a Day so called when John wrote his Revelation;
It's manifest Therefore that the Lord's day,, Dominica, or Die Dominicus, was the known name of a Day so called when John wrote his Revelation;
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And in what manner it was observed in their solemn Religious Assemblies, Justin Martyr tells us, He also adds Clemens, Irenaeus, Origen, Tertullian, &c. To which I might add Pliny that liv'd under Trajan, who, tho a Heathen, could observe how these morning Stars used to meet early on this day, and sing Hymns to Christ;
And in what manner it was observed in their solemn Religious Assemblies, Justin Martyr tells us, He also adds Clemens, Irnaeus, Origen, Tertullian, etc. To which I might add pliny that lived under Trajan, who, though a Heathen, could observe how these morning Stars used to meet early on this day, and sing Hymns to christ;
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— O blessed Souls! (saith my Author) because they were Christians, they durst not intermit the Lord's-day, tho they lost their dearest Lives for keeping it. —
— Oh blessed Souls! (Says my Author) Because they were Christians, they durst not intermit the Lord's day, though they lost their dearest Lives for keeping it. —
The learned Dr. Du-Veil cites not only Ignatius and Clemens, but Theophilus Patriarch of Alexandria, to the same purpose; also Sedulius, and divers other Antient Fathers, as Austin, Maximus, Isidore, and Gregorius Turonensis, who speaketh thus: This is the day of the Resurrection of our Lord Jesus Christ, which we properly call the Lord's-day.
The learned Dr. Du-Veil cites not only Ignatius and Clemens, but Theophilus Patriarch of Alexandria, to the same purpose; also Sedulius, and diverse other Ancient Father's, as Austin, Maximus, Isidore, and Gregorius Turonensis, who speaks thus: This is the day of the Resurrection of our Lord jesus christ, which we properly call the Lord's day.
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Instead of the Sabbath, let every Friend of Christ keep holy the Lord Christ's Day — in memory of his Resurrection, the Day wherein spiritual Life received beginning, and Death was vanquished.
Instead of the Sabbath, let every Friend of christ keep holy the Lord Christ's Day — in memory of his Resurrection, the Day wherein spiritual Life received beginning, and Death was vanquished.
This Encomium, saith the Doctor, which this holy Martyr Ignatius hath stampt as an honourable Character upon the Lord's-day, declareth what Esteem the Primitive Church entertained of this day.
This Encomium, Says the Doctor, which this holy Martyr Ignatius hath stamped as an honourable Character upon the Lord's day, Declareth what Esteem the Primitive Church entertained of this day.
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Moreover, Theodoret has this material Passage, that they did no longer keep the Sabbath, but led their Lives according to the Lord's-day, in which our Life arose, meaning our blessed Lord.
Moreover, Theodoret has this material Passage, that they did not longer keep the Sabbath, but led their Lives according to the Lord's day, in which our Life arose, meaning our blessed Lord.
The Sabbath was of great esteem among the Antients, but the Lord hath changed the Sabbath into the Lord's-day — not we by our authority have slighted the old Sabbath,
The Sabbath was of great esteem among the Ancients, but the Lord hath changed the Sabbath into the Lord's day — not we by our Authority have slighted the old Sabbath,
Moreover, I might cite Austin, Ambrose, Hierom, and many more, who all testify that the Lord's-day was the first day of the week, and observed as the special Day in God's solemn Worship.
Moreover, I might Cite Austin, Ambrose, Hieronymus, and many more, who all testify that the Lord's day was the First day of the Week, and observed as the special Day in God's solemn Worship.
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and out of season, &c. 2 Tim. 4. 2. From whence I note, there is one day above all others in the week, as the day in season when the Word is to be preached.
and out of season, etc. 2 Tim. 4. 2. From whence I note, there is one day above all Others in the Week, as the day in season when the Word is to be preached.
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and yet set no particular time for his Worship? This cannot be, for we have proved one day in seven he claims from the fourth Command; and in Gospel-times it must be the first Day of the week, (1.) Because the old Sabbath is gone. (2.) Because on this day Christ rested from all his Works, as God did from his.
and yet Set no particular time for his Worship? This cannot be, for we have proved one day in seven he claims from the fourth Command; and in Gospel times it must be the First Day of the Week, (1.) Because the old Sabbath is gone. (2.) Because on this day christ rested from all his Works, as God did from his.
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and he approved it by his gracious appearance, and preaching Peace to them. (5.) Because 'tis called the Lord's-day. (6.) Because no Church met in a special manner on any other day, in the New Testament.
and he approved it by his gracious appearance, and preaching Peace to them. (5.) Because it's called the Lord's day. (6.) Because no Church met in a special manner on any other day, in the New Testament.
therefore it can't sute with us to keep the old Sabbath, which injoyn'd the Creature to do and live, i.e. to labor to do all that God commanded, in obedience even to the whole Law,
Therefore it can't suit with us to keep the old Sabbath, which enjoined the Creature to do and live, i.e. to labour to do all that God commanded, in Obedience even to the Whole Law,
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Eightly The first day of the week is appointed by Christ under the Gospel to be observed, because all the Gospel-Churches were required this day to make Collections for the poor Saints;
Eighth The First day of the Week is appointed by christ under the Gospel to be observed, Because all the Gospel-churches were required this day to make Collections for the poor Saints;
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Object. That NONLATINALPHABET is Greek for one, and therefore NONLATINALPHABET may as well be rendered one day of the week as the first day of the week.
Object. That is Greek for one, and Therefore may as well be rendered one day of the Week as the First day of the Week.
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Thus Mr. Bamfield on Acts 20. 7. Answ. Take Dr. Wallis 's Answer, viz. Surely this Author cannot think that NONLATINALPHABET doth any where signify other than the first Day of the week.
Thus Mr. Bamfield on Acts 20. 7. Answer Take Dr. Wallis is Answer, viz. Surely this Author cannot think that does any where signify other than the First Day of the Week.
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Moreover, all who well understood the Greek-Tongue, agree that the word is here the same as in Mat. 28. 1. Mark 16. 2. Luk. 24. 1. 'Tis clear, saith one, to be the first Day of the week,
Moreover, all who well understood the Greek-Tongue, agree that the word is Here the same as in Mathew 28. 1. Mark 16. 2. Luk. 24. 1. It's clear, Says one, to be the First Day of the Week,
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Moreover, our Adversaries acknowledg, and cannot help it, that by that Greek Phrase used by the Evangelists, is meant the first Day of the week, tho call'd one of the Sabbaths,
Moreover, our Adversaries acknowledge, and cannot help it, that by that Greek Phrase used by the Evangelists, is meant the First Day of the Week, though called one of the Sabbaths,
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Object. They must on that Day lay by them as God had blessed them, i. e. then cast up their Accounts, tell their Mony, reckon their Stock, compute their expences, &c. and not collect Mony,
Object. They must on that Day lay by them as God had blessed them, i. e. then cast up their Accounts, tell their Money, reckon their Stock, compute their expenses, etc. and not collect Money,
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A wise Objection, saith Dr. Wallis; as tho all this could not be done before (so far as necessary) and they on Sunday put so much into the Poors Box,
A wise Objection, Says Dr. Wallis; as though all this could not be done before (so Far as necessary) and they on Sunday put so much into the Poors Box,
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and no doubt Paul here put them in mind of some extraordinary Occasion, that they might have more Money collected and put together against he came than usually on that Day they might collect:
and no doubt Paul Here put them in mind of Some extraordinary Occasion, that they might have more Money collected and put together against he Come than usually on that Day they might collect:
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yet it is clear it was all the Churches practice, by the direction of the Holy Ghost, on every First-day when the Churches met together for solemn Worship, to gather Money for their poor Brethren and Sisters.
yet it is clear it was all the Churches practice, by the direction of the Holy Ghost, on every First-day when the Churches met together for solemn Worship, to gather Money for their poor Brothers and Sisters.
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Answ. As the Doctor saith, this and other Churches were before fixed on the constant observance of the First-day of the Week for the solemn Worship of God;
Answer As the Doctor Says, this and other Churches were before fixed on the constant observance of the First-day of the Week for the solemn Worship of God;
and his directing them upon this Day to make Collections for the Poor, even every First-day, &c. doth fully shew that it was the precise Day of Church-Assemblies,
and his directing them upon this Day to make Collections for the Poor, even every First-day, etc. does Fully show that it was the precise Day of Church assemblies,
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'Tis enough that on this day the Churches met, not to preach only and make gatherings for the Poor, but to administer the Lord's Supper: and we read of none that met as a Church to do any of these things on the Seventh-day. Besides, it is called the Lord's Day; our Lord Christ allows us all the other days to work in,
It's enough that on this day the Churches met, not to preach only and make gatherings for the Poor, but to administer the Lord's Supper: and we read of none that met as a Church to do any of these things on the Seventh-day. Beside, it is called the Lord's Day; our Lord christ allows us all the other days to work in,
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What some except, saith Dr. Owen, that here is no mention of any Church-Assembly, but only that every one on that day should lay by him what he would give, which every one might do at home,
What Some except, Says Dr. Owen, that Here is no mention of any Church assembly, but only that every one on that day should lay by him what he would give, which every one might do At home,
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and to as good purpose and advantage, be performed at any other time, or on any other day of the Week whatever? Besides, it was such a laying aside, such a treasuring of it in a common Stock,
and to as good purpose and advantage, be performed At any other time, or on any other day of the Week whatever? Beside, it was such a laying aside, such a treasuring of it in a Common Stock,
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nor it is not our duty from any thing that has been said, to observe the Lord's Day, it will follow that we in Gospel-times are not obliged to keep any special weekly day at all;
nor it is not our duty from any thing that has been said, to observe the Lord's Day, it will follow that we in Gospel times Are not obliged to keep any special weekly day At all;
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And in like manner in the Churches of Galatia, with like direction to them. And we have reason to believe, that it was observed in all other Churches also:
And in like manner in the Churches of Galatia, with like direction to them. And we have reason to believe, that it was observed in all other Churches also:
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and upon which the Churches met together in one place to break Bread, and which is called the Lord's Day, and on which they were injoined to make Collections for the poor Saints, besure is that day which our Lord commanded them to observe,
and upon which the Churches met together in one place to break Bred, and which is called the Lord's Day, and on which they were enjoined to make Collections for the poor Saints, besure is that day which our Lord commanded them to observe,
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while he was with them forty days, giving Commandments to his Apostles about things pertaining unto the Kingdom of God, and setling the Affairs of the Christian Church.
while he was with them forty days, giving commandments to his Apostles about things pertaining unto the Kingdom of God, and settling the Affairs of the Christian Church.
as one observes, be it enacted. My Brethren, an approved practice in God's Worship, frequently repeated, attested by Miracles, incouraged by Christ's own Example, with that of the Apostles and Christian Churches,
as one observes, be it enacted. My Brothers, an approved practice in God's Worship, frequently repeated, attested by Miracles, encouraged by Christ's own Exampl, with that of the Apostles and Christian Churches,
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and their Hearts warmed under the Word, &c. There must, saith another , be some peculiar thing in this Day, making it fit, yea more fit for such a purpose as doing Works of Charity on it, rather than on any other:
and their Hearts warmed under the Word, etc. There must, Says Another, be Some peculiar thing in this Day, making it fit, yea more fit for such a purpose as doing Works of Charity on it, rather than on any other:
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yea, the 7th day being the last of the Week, and whereon men usually reckon their week's success, it would seem more reasonable that at the close of the Week they should lay up by them as God had blessed them,
yea, the 7th day being the last of the Week, and whereon men usually reckon their week's success, it would seem more reasonable that At the close of the Week they should lay up by them as God had blessed them,
and most liberal in their Communications to such as wanted, especially considering the Jews were to partake of this their Charity, whose Debtors the Gentiles were, according to that in Rom. 15. 26, 27. I shall close this with what another noteth on this place:
and most liberal in their Communications to such as wanted, especially considering the jews were to partake of this their Charity, whose Debtors the Gentiles were, according to that in Rom. 15. 26, 27. I shall close this with what Another notes on this place:
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The Apostle did ordain in the Church of Corinth, when they met for Religion weekly (as the Lord's Days returned) Alms should be collected for the Poors use;
The Apostle did ordain in the Church of Corinth, when they met for Religion weekly (as the Lord's Days returned) Alms should be collected for the Poors use;
and then when the Church met, are said to be gathered, because their Collections were made (of those who privately had laid it aside) on the Lord's Day,
and then when the Church met, Are said to be gathered, Because their Collections were made (of those who privately had laid it aside) on the Lord's Day,
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From which Testimony one may easily gather, that the Christians laid aside by themselves their Collections against the Lord's Day, which they deposited with the Rulers of the Church to be bestowed. Thus Dr. Young.
From which Testimony one may Easily gather, that the Christians laid aside by themselves their Collections against the Lord's Day, which they deposited with the Rulers of the Church to be bestowed. Thus Dr. Young.
for on the third day of April 1598 the whole Town (save the Church and a few poor Peoples Houses) consisting of 400 Dwelling-houses, were consumed to Ashes:
for on the third day of April 1598 the Whole Town (save the Church and a few poor Peoples Houses) consisting of 400 Dwelling-houses, were consumed to Ashes:
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And again in Aug. 1612. not reforming their evil Practices, the whole Town was again consumed by Fire, save about thirty Houses of poor People, with a School-house and Alms-house.
And again in Aug. 1612. not reforming their evil Practices, the Whole Town was again consumed by Fire, save about thirty Houses of poor People, with a School-house and Almshouse.
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Sirs, let all tremble that despise, neglect, or profane the Lord's-day. But pray who can shew one instance of any Judgment of God that ever since Christ's Resurrection fell upon one Person for working,
Sirs, let all tremble that despise, neglect, or profane the Lord's day. But pray who can show one instance of any Judgement of God that ever since Christ's Resurrection fell upon one Person for working,
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and so not some that slight and contemn this Day, yet there is a day coming in which God will reckon with them and set all their Sins in order before their Eyes.
and so not Some that slight and contemn this Day, yet there is a day coming in which God will reckon with them and Set all their Sins in order before their Eyes.
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But one thing I have omitted, viz. I find these Sabbatarians would make great Improvement of the Records of Parliament, in which Saturday is called Dies Sabbati, the Sabbath-day.
But one thing I have omitted, viz. I find these Sabbatarians would make great Improvement of the Records of Parliament, in which Saturday is called Die Sabbath, the Sabbath-day.
I remember you tell us, Enqu. p. 117, 118. and you mind me of it, p. 40, 75. that I say nothing to it (being it seems a thing on which you lay great weight) i. e. that in the Records of Parliament,
I Remember you tell us, Enqu. p. 117, 118. and you mind me of it, p. 40, 75. that I say nothing to it (being it seems a thing on which you lay great weight) i. e. that in the Records of Parliament,
and the Courts at Westminster, Saturday is called Sabbati, or Dies Sabbati. True (as supposing by Tradition this day of our week to be what the Jews called the Sabbath in their week) but do you not know also in the same Records Sunday is called Dies Dominicus, the Lord's-day? And if those prove Saturday to be the Jewish Sabbath,
and the Courts At Westminster, Saturday is called Sabbath, or Die Sabbath. True (as supposing by Tradition this day of our Week to be what the jews called the Sabbath in their Week) but do you not know also in the same Records Sunday is called Die Dominicus, the Lord's day? And if those prove Saturday to be the Jewish Sabbath,
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You may observe also that the one is Sabbati, or Dies Sabbati (in the Genitive case, in the same form with Dies Saturni, and as the other days are) but the Lord's-day is Die Dominico in the Ablative, meaning (I suppose) that Saturday is the day which had been the Jewish Sabbath,
You may observe also that the one is Sabbath, or Die Sabbath (in the Genitive case, in the same from with Die Saturn, and as the other days Are) but the Lord's day is Die Dominic in the Ablative, meaning (I suppose) that Saturday is the day which had been the Jewish Sabbath,
Ergo, the Seventh-day Sabbath is no such Truth; &c. Arg. 4. If the New Testament be a perfect Rule of Faith and Practice, and there is no Precept nor Precedent for the observance of the Seventh-day Sabbath;
Ergo, the Seventh-day Sabbath is no such Truth; etc. Argument 4. If the New Testament be a perfect Rule of Faith and Practice, and there is no Precept nor Precedent for the observance of the Seventh-day Sabbath;
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then 'tis not our duty to observe it: but the former is true, Ergo. Arg. 6. If the Law of the Seventh-day Sabbath, as given by Moses, belonged wholly,
then it's not our duty to observe it: but the former is true, Ergo. Argument 6. If the Law of the Seventh-day Sabbath, as given by Moses, belonged wholly,
which, saith he, is an evident distinction between Moral Laws and Laws Ceremonial, &c. Again he saith, the Sabbath having the same Penalty that the other nine have, it convincingly proves the Morality of it.
which, Says he, is an evident distinction between Moral Laws and Laws Ceremonial, etc. Again he Says, the Sabbath having the same Penalty that the other nine have, it convincingly Proves the Morality of it.
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or oblige the Gospel-Church, but only belong'd to the Jewish Policy as formally deliver'd, Exod. 20. and tho the Moral Law given by Christ as Mediator, doth oblige us,
or oblige the Gospel-church, but only belonged to the Jewish Policy as formally Delivered, Exod 20. and though the Moral Law given by christ as Mediator, does oblige us,
2. Nay, nor ought such to die that profane the holy Name of God, or disobey their Parents, or commit Adultery, &c. by any Law given by Christ in the Gospel , those Temporal Punishments only belonged to the Mosaical Oeconomy:
2. Nay, nor ought such to die that profane the holy Name of God, or disobey their Parents, or commit Adultery, etc. by any Law given by christ in the Gospel, those Temporal Punishments only belonged to the Mosaical Oeconomy:
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Pray read Heb. 10. 28. Paul shews that in this respect we are not come to Mount Sinai, but to Mount Sion, Heb. 12. 18. and sad it is to see any so left,
Pray read Hebrew 10. 28. Paul shows that in this respect we Are not come to Mount Sinai, but to Mount Sion, Hebrew 12. 18. and sad it is to see any so left,
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Arg. 8. If Moses as a Lawgiver abode no longer than till Christ put an end to his Ministration, and Christ as Mediator is our only Lawgiver under the Gospel,
Argument 8. If Moses as a Lawgiver Abided no longer than till christ put an end to his Ministration, and christ as Mediator is our only Lawgiver under the Gospel,
Arg. 11. Whatsoever Principle and Practice reflects upon the Honour of Christ as Mediator, King and Lawgiver to his Church, who was more faithful than Moses, can be no Truth of Christ;
Argument 11. Whatsoever Principle and Practice reflects upon the Honour of christ as Mediator, King and Lawgiver to his Church, who was more faithful than Moses, can be no Truth of christ;
and accordingly so was the Church of Israel directed, Levit. 23. 32. Altho that doth not seem to be a general direction for the observation of the weekly Sabbath,
and accordingly so was the Church of Israel directed, Levit. 23. 32. Although that does not seem to be a general direction for the observation of the weekly Sabbath,
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but to regard only that particular extraordinary Sabbath which was thus instituted, namely the day of Atonement on the tenth day of the seventh month, vers. 27. However suppose it to belong also to the weekly Sabbath;
but to regard only that particular extraordinary Sabbath which was thus instituted, namely the day of Atonement on the tenth day of the seventh Monn, vers. 27. However suppose it to belong also to the weekly Sabbath;
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it is evidently an addition to the Command particularly suted unto the Mosaical Pedagogy, that the Day might comprize the Sacrifice of the proceeding Evening in the Service of it, from an Obedience whereunto we are freed by the Gospel.
it is evidently an addition to the Command particularly suited unto the Mosaical Pedagogy, that the Day might comprise the Sacrifice of the proceeding Evening in the Service of it, from an obedience whereunto we Are freed by the Gospel.
and that because in the Description and Limitation of the original Seven Days, it is said of each of the Six, that it was constituted of an Evening and a Morning;
and that Because in the Description and Limitation of the original Seven Days, it is said of each of the Six, that it was constituted of an Evening and a Morning;
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2. A Day of Rest, according to Rules of natural Equity, ought to be proportioned to a day of Work or Labour, which God hath granted unto us for our own use.
2. A Day of Rest, according to Rules of natural Equity, ought to be proportioned to a day of Work or Labour, which God hath granted unto us for our own use.
3. Our Lord Jesus Christ, who in his Resurrection gave beginning and being to this especial Day of holy Rest under the Gospel, rose not until the Morning of the First-day of the Week,
3. Our Lord jesus christ, who in his Resurrection gave beginning and being to this especial Day of holy Rest under the Gospel, rose not until the Morning of the First-day of the Week,
5. Supposing Christians under the Obligation of the direction given by Moses beforementioned, it may intangel them in the anxious scrupulous Intrigues which the Jews are subject unto about the beginning of the Evening it self, about which their great Masters are at variance:
5. Supposing Christians under the Obligation of the direction given by Moses beforementioned, it may intangel them in the anxious scrupulous Intrigues which the jews Are Subject unto about the beginning of the Evening it self, about which their great Masters Are At variance:
Upon the whole matter I am inclinable to judg, and do so, that the observation of the Day is to be commensurate to the use of our natural strength on any other day, from morning to night;
Upon the Whole matter I am inclinable to judge, and do so, that the observation of the Day is to be commensurate to the use of our natural strength on any other day, from morning to night;
2. And as to what he says about the beginning of the Lord's Day, I see no just cause to dissent from him, provided none from thence take liberty to end the Day too soon.
2. And as to what he Says about the beginning of the Lord's Day, I see no just cause to dissent from him, provided none from thence take liberty to end the Day too soon.
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yet must we have time for preparation, and after the Day is gone, for Meditation, Prayer, &c. And let none mistake the Doctor, he hints plainly enough, that by way of preparation we ought to begin sooner,
yet must we have time for preparation, and After the Day is gone, for Meditation, Prayer, etc. And let none mistake the Doctor, he hints plainly enough, that by Way of preparation we ought to begin sooner,
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Certainly since the Lord's Day, or the First-day of the Week, is the Day of holy Rest and solemn Worship in Gospel-times, it behoveth us to know and consider well how we should keep it,
Certainly since the Lord's Day, or the First-day of the Week, is the Day of holy Rest and solemn Worship in Gospel times, it behooveth us to know and Consider well how we should keep it,
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which is nothing less than the design of the Devil, who if he can perswade men that there is no such thing as a Sacred Rest, or any one day required by Authority from Christ, will soon bring them to observe no day at all;
which is nothing less than the Design of the devil, who if he can persuade men that there is no such thing as a Sacred Rest, or any one day required by authority from christ, will soon bring them to observe no day At all;
and of the grievous witherings among us in these days, is that sad carelesness and looseness about a due and religious observance of the Lord's Day: For when more Conscience was made of the Dutys of this Day,
and of the grievous witherings among us in these days, is that sad carelessness and looseness about a due and religious observance of the Lord's Day: For when more Conscience was made of the Duties of this Day,
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how did Religion and strict Godliness flourish in this Nation, and in the Churches of Christ and godly Families? Nor will it be better till a Reformation be attained in this case.
how did Religion and strict Godliness flourish in this nation, and in the Churches of christ and godly Families? Nor will it be better till a Reformation be attained in this case.
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There hath been (saith the Doctor) some excess in directions of many given about the due sanctification of the Lord's Day, which indeed he calls severe directions about Dutys, and manner of performance;
There hath been (Says the Doctor) Some excess in directions of many given about the due sanctification of the Lord's Day, which indeed he calls severe directions about Duties, and manner of performance;
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Nay, as I shall shew you, they have asserted the simple morality of the fourth Commandment to consist in the observance of the precise First-day of the Week, or the Lord's Day, as the Saturday Sabbatarians do on the Seventh;
Nay, as I shall show you, they have asserted the simple morality of the fourth Commandment to consist in the observance of the precise First-day of the Week, or the Lord's Day, as the Saturday Sabbatarians do on the Seventh;
Therefore if any ask how should we observe the Lord's Day; for we are fully satisfied, say they, that is the Day the Lord hath made as the Day of Rest and solemn Worship under the Gospel.
Therefore if any ask how should we observe the Lord's Day; for we Are Fully satisfied, say they, that is the Day the Lord hath made as the Day of Rest and solemn Worship under the Gospel.
I am perswaded some good Men in the last Century have by an overheated Zeal, stumbled many godly Christians, by pressing the Lord's Day observance just after the manner of the old Jewish Sabbath; as if one precise Day of Worship was a pure moral Precept.
I am persuaded Some good Men in the last Century have by an overheated Zeal, stumbled many godly Christians, by pressing the Lord's Day observance just After the manner of the old Jewish Sabbath; as if one precise Day of Worship was a pure moral Precept.
And should we press the observance of the Lord's Day with that severity and strictness the Seventh-day Sabbath was to be observed, we should bring our People into equal bondage with the Jews of old.
And should we press the observance of the Lord's Day with that severity and strictness the Seventh-day Sabbath was to be observed, we should bring our People into equal bondage with the jews of old.
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for as I hinted, some Learned Men formerly opened a door to loosness and licentiousness on the one hand, by not allowing the First-day's observance to be of Divine Institution,
for as I hinted, Some Learned Men formerly opened a door to looseness and licentiousness on the one hand, by not allowing the First-day's observance to be of Divine Institution,
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We have no bounds under the Gospel, saith Dr. Owen, for a Sabbath-days Journy, provided it be for Sabbath Ends. In brief, all Pains or Labour that our Station and Condition in this World,
We have no bounds under the Gospel, Says Dr. Owen, for a Sabbath-days Journey, provided it be for Sabbath Ends. In brief, all Pains or Labour that our Station and Condition in this World,
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as Troubles may befal us, make necessary, as that without which we cannot enjoy the solemn Ends and Uses of this sacred Day of Rest, are no way inconsistent with the due observation of it.
as Troubles may befall us, make necessary, as that without which we cannot enjoy the solemn Ends and Uses of this sacred Day of Rest, Are no Way inconsistent with the due observation of it.
Refreshments helpful to Nature so far as to refresh it, that it may have a supply of Spirits to go on chearfully in the Duties of holy Worship (saith the Doctor) are lawful and useful:
Refreshments helpful to Nature so Far as to refresh it, that it may have a supply of Spirits to go on cheerfully in the Duties of holy Worship (Says the Doctor) Are lawful and useful:
and to turn it into a Fast, or to fast upon this day, is generally condemn'd by the Antients. Wherefore to forbear provision of necessary Food for Families on this day, is Mosaical; and the enforcement of the particular Precepts about not kindling a Fire on this day, baking and preparing the Food of it the day before, cannot be insisted on without a Reintroduction of the seventh Day precisely, to whose observation they were annexed,
and to turn it into a Fast, or to fast upon this day, is generally condemned by the Ancients. Wherefore to forbear provision of necessary Food for Families on this day, is Mosaical; and the enforcement of the particular Precepts about not kindling a Fire on this day, baking and preparing the Food of it the day before, cannot be insisted on without a Reintroduction of the seventh Day precisely, to whose observation they were annexed,
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so far as to be hindered rather than assisted in the Duties of the Day. (3.) That they are accompanied with Gravity and Sobriety, and Purity of Conversation. —
so Far as to be hindered rather than assisted in the Duties of the Day. (3.) That they Are accompanied with Gravity and Sobriety, and Purity of Conversation. —
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I have read, and many there be alive which will justify it, how it was preach'd in a Market Town in Oxfordshire, that to do any servile Work or Business on the Lord's-day, is as great a Sin as to kill a Man, or to commit Adultery.
I have read, and many there be alive which will justify it, how it was preached in a Market Town in Oxfordshire, that to do any servile Work or Business on the Lord's day, is as great a since as to kill a Man, or to commit Adultery.
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It was preached in Norfolk, that to make a Feast, or Wedding Dinner on the Lord'sday, day, is as great a Sin as for a Father to take a Knife and cut his own Child's Throat.
It was preached in Norfolk, that to make a Feast, or Wedding Dinner on the Lord's day, day, is as great a since as for a Father to take a Knife and Cut his own Child's Throat.
It was preached in Suffolk, (I can name the Man, and I was present when he was convened before his Ordinary for preaching the same) that to ring more Bells than one on the Lord's-day to call the People to Church, is as great a Sin as to commit Murder.
It was preached in Suffolk, (I can name the Man, and I was present when he was convened before his Ordinary for preaching the same) that to ring more Bells' than one on the Lord's day to call the People to Church, is as great a since as to commit Murder.
2. That they thought the Morality of the fourth Commandment consisted in the observation of the Lord's-day, or the first Day of the week, and so is a pure Moral Precept;
2. That they Thought the Morality of the fourth Commandment consisted in the observation of the Lord's day, or the First Day of the Week, and so is a pure Moral Precept;
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(2.) To the Lord, that is, the whole day; not a part of it, but the whole day from Morning to Evening. III. That we begin the Day early in the Morning, first in private, and then in Family Devotion.
(2.) To the Lord, that is, the Whole day; not a part of it, but the Whole day from Morning to Evening. III. That we begin the Day early in the Morning, First in private, and then in Family Devotion.
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Certainly it is a horrid shame in any to take more liberty for Sleep, or otherwise to gratify the Flesh on this day than they do on other days of the week,
Certainly it is a horrid shame in any to take more liberty for Sleep, or otherwise to gratify the Flesh on this day than they do on other days of the Week,
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Do Men require the whole Day, and with the greatest care and diligence, to do their Work? And doth not the holy God require our utmost care and diligence in his Work and Service? Cursed is the Deceiver which hath in his Flock a Male,
Do Men require the Whole Day, and with the greatest care and diligence, to do their Work? And does not the holy God require our utmost care and diligence in his Work and Service? Cursed is the Deceiver which hath in his Flock a Male,
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and voweth and sacrificeth unto the Lord a corrupt thing, &c. Again it is said, Cursed be he that doth the Work of the Lord negligently or deceitfully;
and Voweth and Sacrificeth unto the Lord a corrupt thing, etc. Again it is said, Cursed be he that does the Work of the Lord negligently or deceitfully;
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therefore besure you always come into the Church from your Closets, bearing your Ministers upon your Hearts, that so the Word of God may run and be glorified,
Therefore besure you always come into the Church from your Closets, bearing your Ministers upon your Hearts, that so the Word of God may run and be glorified,
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As to the Publick Worship, that consists in reading God's Word, Preaching, Prayer, and singing of Psalms, with a free and charitable contribution for the poor Saints on every First-day of the Week;
As to the Public Worship, that consists in reading God's Word, Preaching, Prayer, and singing of Psalms, with a free and charitable contribution for the poor Saints on every First-day of the Week;
These were the practices of the Primitive Christians, as Dr. Young abundantly hath shewed out of the Writings of the first Antient Fathers, as Ignatius, Justin Martyr, &c. VII. Meditation is a great Duty on the Lord's Day, as Dr. Owen shews;
These were the practices of the Primitive Christians, as Dr. Young abundantly hath showed out of the Writings of the First Ancient Father's, as Ignatius, Justin Martyr, etc. VII. Meditation is a great Duty on the Lord's Day, as Dr. Owen shows;
We ought to meditate on the Majesty, Greatness, Omnisciency and Holiness of God, in our Approaches to him in Prayer and hearing his Word, &c. and so on all the days of our lives.
We ought to meditate on the Majesty, Greatness, Omnisciency and Holiness of God, in our Approaches to him in Prayer and hearing his Word, etc. and so on all the days of our lives.
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(2.) We ought to meditate on Jesus Christ in a peculiar manner, as the special Author of that Ordinance in which we approach to him, and come together to celebrate.
(2.) We ought to meditate on jesus christ in a peculiar manner, as the special Author of that Ordinance in which we approach to him, and come together to celebrate.
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and those Privileges we are partakers of. On this Day our Rest was perfected; for then Christ rose again for our Justification, and spoke Peace to his Disciples;
and those Privileges we Are partakers of. On this Day our Rest was perfected; for then christ rose again for our Justification, and spoke Peace to his Disciples;
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On this day we were justified in Christ, accepted in Christ, pardoned in Christ, as in our Head and Representative on that very First-day he rose from the Dead.
On this day we were justified in christ, accepted in christ, pardoned in christ, as in our Head and Representative on that very First-day he rose from the Dead.
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Therefore let Faith on this day be exercised, and let us labour for thankful Hearts, and rejoice with singing on this day which the Lord hath made to this end.
Therefore let Faith on this day be exercised, and let us labour for thankful Hearts, and rejoice with singing on this day which the Lord hath made to this end.
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Is it not Sacrilege to rob God of his Day (for any external advantage) which he hath dedicated and set apart for his own Worship? &c. He that converts any time of the Lord's Day, saith one, to worldly Business, is a worse Thief than he that robs on the High-way:
Is it not Sacrilege to rob God of his Day (for any external advantage) which he hath dedicated and Set apart for his own Worship? etc. He that converts any time of the Lord's Day, Says one, to worldly Business, is a Worse Thief than he that robs on the Highway:
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7. Such as take liberty to lie long abed on the Lord's Day, and prefer their carnal Ease above the Honour of Christ and his sacred Worship, to the reproach of his Church, and grief of his Ministers.
7. Such as take liberty to lie long abed on the Lord's Day, and prefer their carnal Ease above the Honour of christ and his sacred Worship, to the reproach of his Church, and grief of his Ministers.
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How far do the Papists for Zeal in their false Religion out-do many who would be thought the most refined Protestants? How early are they at their Devotion on this day, as well as on other days of the Week?
How Far do the Papists for Zeal in their false Religion outdo many who would be Thought the most refined Protestants? How early Are they At their Devotion on this day, as well as on other days of the Week?
To close all, Let us make due preparation for the Worship of God on his Day, and rejoice at the approach thereof, wherein we have a Prize for our Souls put into our hands,
To close all, Let us make due preparation for the Worship of God on his Day, and rejoice At the approach thereof, wherein we have a Prize for our Souls put into our hands,
and how religiously did they observe the Lord's Day! Let us call to mind our espousal Love, and do our first Works, lest Christ remove our Candlesticks out of their places. FINIS.
and how religiously did they observe the Lord's Day! Let us call to mind our espousal Love, and do our First Works, lest christ remove our Candlesticks out of their places. FINIS.
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So that, according to the Doctor, if it was not instituted in Paradise, tho given forth in the Wilderness, it can't be universally obligatory on all Mankind.
So that, according to the Doctor, if it was not instituted in Paradise, though given forth in the Wilderness, it can't be universally obligatory on all Mankind.
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No express Institution is needful for the observance of the first Day; but Examples only if the 7th part of Time, or one day in seven, do abide in the 4th Command.
No express Institution is needful for the observance of the First Day; but Examples only if the 7th part of Time, or one day in seven, do abide in the 4th Command.
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Note, there is a Treatise of Ignatius that is excepted against (called his Epistle to the Philippians) as spurious: see Mr. Perkins Prep. to the Dem. of the Prolem. This was also approved by Dr. Twiss, after compared with the Latin Translation, and two Manuscripts at Oxon.
Note, there is a Treatise of Ignatius that is excepted against (called his Epistle to the Philippians) as spurious: see Mr. Perkins Prep. to the Dem. of the Prolem. This was also approved by Dr. Twiss, After compared with the Latin translation, and two Manuscripts At Oxford
