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.

PART II.

The Gospel-Sabbath; or, The Lord's-Day of Divine Institution. Containing four Sermons lately preach'd on a special Occasion.

SERMON I.

Shewing that our Lord Christ did certainly give Directions to his Disciples to observe the first Day of the week under the Gospel. That Pentecost was the first Day of the week; and that then the first Day was confirmed to be the day of Gospel-worship.

Mat. xxviii. 20.

Teaching them to observe all things what∣soever I have commanded you: and lo, I am with you alway, even to the end of the World.

OUR blessed Lord as Mediator, having received all Power in Hea∣ven and Earth, as King, Head, Go∣vernor, only Soveraign and Law∣giver to his Church, gave forth here his great Commission to his Disciple••. In which,

1. (As our Annotators note) He asserts his own Power. 2. He delegates a Power to his Disciples. 3. He subjoins a Promise to them.

'Tis a Power to congregate Churches, and to proclaim free Justification and remission of Sins, thro his perfect Obedience in his holy Life, and thro the Death of his Cross; as also Power to give forth Laws and Ordinances to his People, and to give eternal Life to whomsoever he pleaseth.

This Power was essentially and inherently in him as God over all blessed for evermore; but given to him as Mediator, God-man, our Sove∣raign Lord and Redeemer; given him when he first came into the World, but more espe∣cially given and manifested, and confirmed to him when he rose from the Dead. In which words we have,

1. A Command expresly given, Teaching them, &c.

2. The universality of this Command, all things whatsoever I have commanded you.

3. A gracious Promise annexed by way of Encouragement; and lo, I am with you al∣way, &c.

Doct. That many things Christ commanded his Disciples to teach others,* 1.1 are included or comprehended in this his great Commission, which are not expressed.

This is evident; so that if we would know what these things are which are not expressed, we must have recourse, 1. Either to what things they doctrinally preach'd, or by their Exam∣ple led the Gospel Churches into the practice of. But, 2. Let it be consider'd, that we are obliged to believe that whatsoever the holy

Apostles did teach,* 1.2 or lead the Churches into the Practice of by their Example, were such things as Christ commanded them; and this Paul doth positively declare: For I will not dare to speak of any of those things, to make the Gen∣tiles obedient by word or deed, which Christ hath not wrought in me,* 1.3 or commanded me.

And indeed should it be thought other∣wise, * 1.4 it would render the Apostles unfaithful, and guilty of bringing Innovations into the Churches; either in respect of any one precise day of Worship, or any matter or part of Worship to be perform'd. I speak not now of the mode of Worship, but any essential part thereof.

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.

Nor can it be once supposed, since he en∣deavour'd to take the Churches off from the observance of the Jewish Sabbath (as I have proved) that he should not direct them, or discover to them what day of the week Christ had commanded his People to observe in the time of the Gospel: they knowing especially that one day in seven the Lord declared in the fourth Commandment he would have perpetually sequestred to his Service, as also the reasonable∣ness or equitableness thereof.

Therefore, my Brethren, as I have endea∣vour'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: So I shall now, God assisting, attempt to prove that we

are obliged to observe the first day of the week as a day of Rest, and solemn Worship to God; while I esteem such as are for no special or particular day to be observed by Divine Au∣thority both in private Families and in Church Assemblies, to be strangely left of God, and to be no friends to our sacred Religion, but such as open a door to great Licentiousness and Pro∣faneness.

If therefore any should say, that there is no one precise day in seven of Divine Authority un∣der the Gospel-Dispensation, but that the Church may appoint what day she pleaseth: I reply.

1. What force or authority can such a hu∣man Precept have upon any Man's Conscience,* 1.5 i. e. the observance of one day in every week free from all worldly Business, if God requires it not?

2. Then also it would follow, that God doth admit vile Man to share, or partake of equal Honour with himself; i. e. that tho he will appoint the Ordinances of his own Worship, and have all that Glory to himself, yet Man shall have the honour to appoint the precise, constant time of his Worship, which is next in point of honour to the other.

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.

4. Besides, it will also follow, that the Church on the first day of the week doth not meet to∣gether by Divine Appointment, if all days are alike, but only by human Authority.

5. Moreover, perhaps one part of the Church may be for one day in four; and another less zealous may be for one day in a fortnight; nay, one day in a month some may say is sufficient.

So that it would put all things into confusion; for how can a human Law, or the bare Autho∣rity of a Church, without the Divine Appoint∣ment of Christ Jesus himself, awe the Consci∣ence? Moreover, perhaps some would be for no day at all; and what then would become of the publick and private Worship of God?

That Notion therefore, that every day is alike, is most hateful to God no doubt: for as soon as he established a visible Church, giving a stinted, stated Worship, Laws and Ordinances, he appointed himself the precise time of Wor∣ship under the Law; and the equitableness, as well as the Divine Authority of one day in seven, is, as I have proved, perpetually obligatory up∣on all his People. For the further clearing of this, pray consider that,

1. Christ is Lord of the Sabbath, and of that Day God would have observ'd under the Gospel: and tho he hath dispensed with the observance of the seventh Day, or abolished that, yet as Lord and Lawgiver he hath instituted a weekly day of Rest for his People, and for his so∣lemn Worship in Gospel-times. And none have this Power but himself alone: For shall the Servant appoint what precise time his Ma∣ster's business shall be done, or set the times when his Master's Family shall have their distinct Meals, or be fed? No certainly.

Therefore,* 1.6 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.

What times God himself took to work in, or to rest after Creation, the same proportion of time (as Dr. Lake hints) did he assign to Men, and made his Pattern a perpetual Law. So then of our time God reserves a seventh part for his Service.

The reserving (saith he) a seventh part I hold to be God's Ordinance, who is not varia∣ble in his choice, but as everlasting as the World.

And so should the hallowing of the Seventh-day from the Creation have been, had it not been for Sin; for what could have altered it but a new Creation?

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 instau∣ration [or renewal] of the World (he means, as I conceive, God so abolished the old Creati∣on, 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; and old things being passed away; all things are become new: Yea, every man in Christ is a new Creature (or of the new Crea∣tion.) And as God when he ended his Work of the first Creation, made a Day of Rest, and sanctified it: So Christ when he ended the Work of Redemption, made a Day of Rest, and sanctified it; not altering the proportion of Time which is perpetual, but taking the first of seven for his portion, because it sutes with his new Creation, and with his entring into it thro him; that old being a Legal Rite, and suting with the Covenant of Works, which is abolished with the Covenant it self; but the new, the first of seven, remains for ever.

3. For the further clearing of this matter, consider, that under the first Creation God re∣quired one Day in seven for himself:* 1.7 But the precise Seventh-day being a Judicial Law, is gone; yet the equity or equitableness of one Day in seven as due to God, to be improved to his Glory for ever, remains.

4. God then gave poor Servants and Cattel,* 1.8 one Day of Rest in seven; the last Day of se∣ven is gone, but the equity or equitableness of one Day in seven for a day of Rest for Servants and Cattel, remains for ever.

5. God required his People to give his Mini∣sters under the Law the Tenth of all their In∣crease: the Law of Tithes is gone, but the e∣quity or equitableness that his Ministers under the Gospel should have as sufficient a mainte∣nance, remains for ever.

6. Under the Law God required his People to meet together in his material Temple; the Temple is gone, but the equity or equitable∣ness of assembling together in some place or another for Publick Worship, remains for e∣ver.

7. Under the Law God's People in their Prayers offered Incense: Incense was typical, and is gone; but the equitableness of our Duty in making our Prayers to God, and confessing our Sins, remains for ever.

8. They under the Law had Instruments of Musick when they sang God's Praises: Instru∣ments of Musick were typical, and only served the Jewish Worship; but the equitableness of the Duty to sing God's Praises with Grace in our Hearts, remains for ever.

9. Also note, that the second Commandment (as given by Moses) injoined the Jewish Na∣tion 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; but it injoyns on us the observance of all Or∣dinances whatsoever Christ hath commanded us. Also that Clause in the second Command∣ment,

viz. Visiting the Iniquities of the Fa∣thers on the Children to the third and fourth Generation; doubtless belonged to the Co∣venant of Works, and was a temporal Pu∣nishment. Doth God do thus under the New Covenant? Moreover, the Promise annexed to the fifth Commandment, shews that the Law, as given by Moses, only appertained to the People of Israel; as also the Preface to them all, Exod. 20. 2. doth the like.

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 in∣joyn us to observe that day, but being a Shadow is abolished. But it doth injoyn us to ob∣serve the first day of the Week, which Christ (as the Lord of the Sabbath) hath instituted under the Gospel in its room, tho not to be ob∣served with that legal strictness and penalty as the old Sabbath, which was a sign of the Co∣venant of Works, and gendred to bondage.

Object. But where is there a Divine appoint∣ment of the first Day of the Week; and by whom was it required?

Answ. This is the cry of our Adversaries: and I answer, that I doubt not but our Lord and Saviour at this time did institute it, and al∣so gave command to his Disciples to observe it. I know some others have cryed, Where is lay∣ing on of hands either upon Elders, or baptized Believers as such commanded? and so of divers other things: as if every Precept of the Gospel must be laid down in express words of command because some of them are.

1. But to proceed; 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:

2. And that God also hath there, by an ex∣press positive Law, laid claim to one Day in se∣ven, as perpetually obligatory on his People. And as I have also proved, that the last Day of seven was only given to the Jews, or People of Israel; and that it is utterly abolished, it being a sign of the Covenant of Works:

3. So I shall now prove that our Lord has appointed the first day of the Week for us to observe under the Gospel. For,

First, Consider, Jesus Christ, the Son of God, as Mediator, is the only Head, Sovereign Lord, and Lawgiver to his Church; and therefore it may seem strange, that the special Day or Time of Gospel-worship in his own Kingdom-state, should not be given forth by himself. But that Moses should have that Honour ascribed to him, and that we should commemorate the glorious Work of the New Creation, or Re∣demption on the old Day, which was partly appointed for remembrance of the Work of the first Creation,* 1.9 is very strange: for the Prophet tells us, that upon the creating of the new Heaven and the new Earth, the former shall be no more remembred; that is, (as I conceive) not in such a way of remembrance, i. e. by the observation of that former Day ap∣pointed in part on that very account. For cer∣tainly God's glorious Works of the first Crea∣tion shall otherwise be never forgot, and 'tis evident the Text refers to the Gospel day. Je∣rusalem Paul applys to the New Testament Church.

Secondly, Now in my Text our blessed Lord gives forth his Commission: Go and teach all Nations, baptizing them, &c. and then these

words are added, teaching them to observe all things whatsoever I have commanded you. What many of those Commands were, we know not. It is also said, Acts 1. 2, 3. that he was with his Disciples forty days and forty nights, hav∣ing given Commandment to his Apostles whom he had chosen. Yet neither in this place are those Commandments expressed, only he bid them not to depart from Jerusalem till they received the promised Spirit, and were indowed with Power from on high. Now no doubt but dur∣ing these 40 days, he fully settled all things ap∣pertaining to his Spiritual Kingdom, and in∣structed them in all matters they should both do and teach. And can any rationally judg, that he did not then command them which day in seven he would have observed as a Day of Rest and solemn Worship?

Thirdly, In the pursuit of what I aim at, consider, that from the day of his ascension in∣to 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, tho on the two first days some were together, and on both those days he appeared to them. And remarkable it is, that there were two Jewish Sabbath-days be∣tween his Ascension and the day of their first general solemn meeting. Now had not the old Sabbath been gone, certainly they had assem∣bled on both those days: but no doubt our Lord had told them on what day they should first meet together, in expectation of the Gift and Promise of the Father; which day he pur∣posed to ratify as the only Day of Gospel-worship, by a marvellous effusion of the Spi∣rit. To me nothing deserves more to be ob∣serv'd than this, viz. on what day of the Week

the first general Gospel-Assembly was held, 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; fully come, doth not that denote they waited for it?

Quest. Well, and what then?

Answ. Why, they were all with one accord in one place. Certainly this Assembly of the Church on this day was by divine appointment; and our Lord might order their first assemb∣ling together then (I mean on this first day of the Week) because Pentecost fell out then, and because he knew that great multitudes would be together then to celebrate that Feast.

And therefore, as S. Chrysostom notes, God sent down the Holy Ghost at that time of Pente∣cost, because those men that did consent to our Saviour's death, might publickly receive rebuke for that bloody Act; and so bear record to the power of our Saviour's Gospel before the World.

This day, I say, was the first day of the Week; 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 thus our Lord first ratified and confirmed the precise Day, which no doubt he had command his Disciples to meet upon, as the Day of Gospel-Worship, before he in any marvellous manner confirmed any Ordinance pertaining to Gospel-worship after his Resur∣rection. The Jewish Sabbath, I must tell

you, never was after so glorious a manner confirmed. And remarkable it is, that God first gave the Sabbath to the Jews, Exod. 16. before he gave any written Laws of Worship; they had their Sabbath a month before they came to Mount Sinai, where the Law was given. So Christ first confirmed the Gospel-day of Worship, before he confirmed any Gospel-Or∣dinance of Worship after his Resurrection.

Obj. But we deny that Pentecost was the first day of the Week, because the Jewish Rabbins sup∣pose 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.

Answ. I shall prove that Pentecost was the first day of the Week;

1. By the Word of God.

2. By Universal Tradition.

3. By the Testimony of most approved Writers: and then what will become of your fabulous Rabbinical traditional Jews, or of such Christians who too fondly admire their Writ∣ings which contradict the Holy Scripture?

Now,* 1.10 I say, the day of Pentecost was not, as Tillam and others pretend, the seventh-day of the Week, or the Jewish Sabbath, but the first-day, or the Lord's Day. But let me premise,

1. That Pentecost is the same which is called the Feast of Harvest, Exod. 23. 16. and the Feast of Weeks, Deut. 16. 10. this all agree in.

2. That it is called by a Greek name Pen∣tecost (or the fiftieth day) because always to be observed on the fiftieth day from the offer∣ing 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 men∣tioned Text, Lev. 23. 11. And he shall wave

the Sheaf before the Lord to be accepted for you; ••n the morrow after the Sabbath the Priest shall wave it. And in ver. 15, 16. they were com∣manded to count from thence seven Sabbaths, and on the morrow after the seventh Sabbath to keep the fiftieth day or Pentecost.* 1.11 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 Em∣phasis laid on the word [the Sabbath] i. e. 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, but there is a Command to observe them, and the word is in the plural number there. Therefore no particular Feasts, as the first day of unleavened Bread, but the Seventh-day Sabbath is directly here meant. For wherever there is mention of the Sabbath without a restriction to any other Feasts, it is to be understood of the Seventh-day Sabbath, as Exod. 16. 15. To morrow is the Rest of the holy Sabbath: the Emphasis limits it to the se∣venth-day Sabbath, and that because there is ••o other Feast particularly spoken of.

Secondly, Tradition has handed it down to us that the day of Pentecost was the first day of the week; and it is the day call'd Whit-sunday. Now if Tradition has failed here, it fails also as to their seventh day: for how do we know this is the first day, or yesterday was the se∣venth, but by Tradition?

Thirdly, Here I might mention many learned Writers; yea all generally do affirm that Pen∣tecost was the first day of the week.

Thus Dr. Heylin,* 1.12 who was no friend to the Lord's-day or Christian Sabbath, saith that Pen∣tecost

was the first day of the week.

Mr. Durham saith the same.* 1.13

Mr. Cawdrey and Mr. Palmer say, that Pen∣tecost was the first day of the week, and answer the Arguments brought against it.* 1.14

Dr. Wallis says,* 1.15 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. And then he proceeds,

ver. 15, 16. To the Feast of Pentecost or Feast of Weeks, ye shall count unto you from the mor∣row 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 Scrip∣ture reckoning is, and must needs be so here. It was called the Feast of Pentecost, or the Feast of Weeks, as Deut. 16. 9, 10. which Feast was the morrow after the Sabbath, i. e. on the first day of the week.

Dr. Owen saith,* 1.16 Pentecost was the first day of the week.

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 sig∣nalized to them by his Resurrection, Acts 2. 1. And by this doth their Obedience receive a blessed Confirmation, as well as their Persons a glorious Endowment with Abilities for the Work they were immediately to apply them∣selves to. And hereon did they set out to the whole work of building the Church on that Foundation, and promoting the Worship

of it, which on that day was especially to be celebrated.

Thus Dr. Owen.

Mr. Rich. Baxter likewise proves that Pente∣cost was the first day of the week,* 1.17 when the Ho∣ly Ghost came upon the Apostles: and, saith he, it is not a trifle that the first Sermon to the People was preach'd by Peter on that day, and three thousand converted by it, and baptized.

Dr. Vsher also fully clears that Pentecost was the first day of the week always, as you shall near by and by, who hath finally resolved this Doubt.

4 I have another Medium by which to prove it was on the first day of the week that ••he Sheaf-Offering was to be waved before the Lord; which is this: No doubt but God did hereby signify that our Lord Christ should on that day rise from the dead,* 1.18 who is said to be ••he first-fruits of them that slept. The Wave-Offering was, I say, a shadow of Christ's Re∣••urrection. 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; and he rose again ••n the morrow after the Sabbath, and so an∣swered the Type.

Here we have the Gospel Sabbath, or Gospel-day of Worship, confirm'd by our Lord Jesus Christ.

As for those who assign the Institution of his day to the Apostles, It is not, as Reverend Owen observes,* 1.19 to be imagin'd that they knowing ••he day observed under the Law of Moses was ••emoved, would fix on another day without im∣mediate direction from the Lord Christ. For in∣deed they delivered, saith he, nothing to be con∣stantly observed in the Worship of God, but what

they had his Authority for, 1 Cor. 11. 23.

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,* 1.20 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.

That Pentecost is the first day of the week, is generally taken by Christian Writers,* 1.21 and so it may be evidently proved by the Scripture. Let plain Scripture determine the matter: I look into the Statute Laws of Moses concerning 〈◊〉〈◊〉 Feast of Pentecost.

Exod. 34. 21, 22. Six days shalt thou 〈◊〉〈◊〉, but the seventh thou shalt rest, both in earing-time and in Harvest.

And thou shalt observe the Feast of Weeks, of the first-fruits of Wheat-Harvest.

Lev. 23. 10, 11, 12, 15. When ye are come 〈◊〉〈◊〉 the Land which I give unto you, and ye shal•• reap the Harvest thereof, then ye shall bring 〈◊〉〈◊〉 Sheaf of the first-fruits of your Harvest to 〈◊〉〈◊〉 Priest; and he shall wave it, together with 〈◊〉〈◊〉 offering of a Lamb without blemish: on the 〈◊〉〈◊〉 row after the Sabbath he shall wave it.

And ye shall count unto you from the morr•••• after the Sabbath, from the day that ye bring•••••• the Sheaf; seven Sabbaths shall be compl•••• even to the morrow after the seventh Sabbath, ye shall number fifty days.

So Numb. 28. 26. Deut. 16. 7. Seven weeks shalt thou number unto thee; begin to number th•••• seven weeks from such time as thou begin•••• 〈◊〉〈◊〉 put the Sickle to the Corn.

From the Harmony of which four Te•••••• 〈◊〉〈◊〉 appears, that this Feast had three 〈…〉〈…〉

Names, which were all made good at that so∣lemn 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; which evidently shadowed out some weekly Festiyal under the Gospel, the day whereof was noted by that Pentecost, Acts 2. 1, 2.

2. It was call'd the Feast of First-fruits, and of Harvest; because as they began their Har∣vest upon the first of the fifty days when they offered the Sheaf of First-fruits, so they ended it upon the fiftieth day, which was properly the Feast-day: Upon which they offered the Wave-loaves. And these fifty days or seven weeks were the appointed weeks of their Har∣vest; and by the offering of the Sheaf at the beginning of their Harvest there, their after-Fruits were sanctified. And the offering of the ••oaves on the fiftieth day was not only an Eu∣••haristical Oblation, but also a token of the Harvest being finished.

3. It is called the Feast of Pentecost,* 1.22 because it was ever kept the fiftieth day; 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. So, that when they began their Har∣vest, they must begin their account of fifty ••ays.

And the first of the fifty was the morrow of the Sabbath, or the day following the Sabbath,

namely the first day of the week:* 1.23 and as they began, so they must end their account on the same day; as the first, so the fiftieth day, or day of Pentecost, must be on the morrow of the last Sabbath, Levit. 23. 15, 16.

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 who can but observe the Wisdom of God in ordering the matter thus? viz.

That this Feast of Weeks should never fall upon the seventh-day, but always upon the first day of the week, the morrow after the Sab∣bath, or the day immediately following it, if at least his Statute-Law had always been ob∣serv'd.

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?

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. We need no Almanack to help us here, the Bible is sufficient. Nor, say I, do we need the Tradi∣tions of the blind doting Rabbins.

But (to proceed) because the Sabbataria•• stand so much upon supposed Mysteries in the Feast of Pentecost,* 1.24 according to their Traditio∣nal 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 admira∣bly concurring: For as at the time of the Passover,* 1.25 Christ our Passover was sacrificed for us, and lay in his Grave the whole Jewish

Sabbath following: So on the morrow after the Sabbath (when the Sheaf of the first Fruits was offered to God) Jesus Christ rose from the dead,* 1.26 and became the First-fruits of them that slept; and many of the Saints that slept rose likewise after him.* 1.27

From hence was the Account taken of the se∣ven Sabbaths, or fifty Days; and upon the morrow after the seventh Sabbath (which was our Lord's Day) was that famous Feast of Weeks, that day of Pentecost, Acts 2. 1.

Upon which day the Apostles having them∣selves received the first Fruits of the Spirit, be∣gat three thousand Souls with the Word of Truth, and presented them as the first Fruits of the Christian Church to God, and to the Lamb. Here was the Feast of Loaves in the Antitype, that feasted some thousands of Souls.

And from that time forward do the Walden∣ses note, that the Lord's Day was observed in the Christian Church in the place of the Jew∣ish Sabbath. Thus Dr. Vsher, that Library of Learning.

Object. If it be objected, That in this Dis∣course he states Christ suffering at the Feast of the Passover, and so falls in with the vulgar O∣pinion, which takes the morrow after the Sab∣bath, Levit. 23. for the morrow after the Pass∣over Sabbath.

I answer, That cannot be: for he had de∣clared before that the Sabbath there intended is the weekly Sabbath; and the morrow after it is the first day of the Week: And he cites Isychius and Ruportius in interpreting it so be∣fore him; to whom I shall be bold, saith* 1.28 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, and first born, but the first Fruits of their Days and Years also. 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.

His Argument is clearly this, that the Jew∣ish Pentecost was fain to be beholden to the Christians eighth day, or first day of the Week, to make up the compleat number of fifty days.

And the like he says a little before concern∣ing their Jubilee every fiftieth year: for seven times seven makes but forty nine; to perfect the number, they borrowed the first day of the Week, and so consecrated to God the first of their Days as well as of their Land.

So that this computation of the fifty days to Pentecost, from the morrow of the Sabbath, wants no Authority to back it, either divine or humane.

But the Word of God is our best Warrant; and we may be satisfied that Dr. Twiss was no Child at Argument, nor one that would be per∣swaded on slight grounds; but upon Bishop, Vsher's discovery of this Truth by the foremen∣tioned Scripture-evidence, he professed he re∣ceived great satisfaction, and acknowledges that the mystery of the Feast of first Fruits was o∣pened to the singular advantage and honour of the Lord's Day.

Object. The only Objection against this In∣terpretation, is the Judgment of Mr. Ains∣worth, 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 com∣mon Opinion of the Hebrew Doctors, who in∣deed are excellent Guides when they keep the beaten Road of Scripture; but in ma∣ny things made void the Commandments of God by their Traditions. Let this Mistake lie at their door; for certainly a mistake it is, and that the morrow after the Sabbath could not be the Passover, is clear, because,

2. It must be such a Morrow after the Sab∣bath as never falls upon the weekly Sabbath: the reason is plain, because it is the beginning of Harvest, when they put in their Sickle to the Corn, or their Harvest, Levit. 23. 10. Which the are expresly forbidden to do up∣on their weekly Sabbath, Exod. 34. 21, 22. Six days thou shalt labour, but on the seventh thou shalt rest, both in earing Time and Harvest. And see how this is coupled with the Feast of first Fruits in the very same place, Thou shalt observe the Feast of Weeks, &c.

3. Observe it, if the morrow after the Sab∣bath, Levit. 23. had been the Morrow after the Passover, this would often have fallen on the weekly Sabbath: 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.

The Hebrew Doctors foresaw this Inconveni∣ence, and had no other way to salve it, but by affirming that this reaping did drive away the Sabbath, and that it was lawful on the Sab∣bath-day. A most impious Opinion! for it cros∣ses the very Letter of God's Law, in ••aring-time and harvest thou shalt rest.

4. The morrow after the Sabbath, at the be∣ginning

of their Account, must be such a Mor∣row as concludes it, Levit. 23. 15, 16. there∣fore it could not be the morrow after the Pass∣over-Sabbath, or any Festival; for there was no such Sabbath at the end of any Account whatsoever.

5. The Passover-Sabbath was fixed to a cer∣tain day of the Month, namely, the 15th of the first Month;* 1.29 and thus all their other Fe∣stivals had their fixed days.

But this Feast of Pentecost is no where af∣fixed in all the Books of Moses to any certain day of the Month: Nor indeed could it be, un∣less God should make a Ceremonial Law to cross the Law of Nature; or rather limit the course of Divine Providence, to ripen their Corn just against such a day of the Month: which, as Dr. Vsher observes, is a very great presumption that the Feast of Pentecost was a moveable Feast, but immoveable as to the day of the Week; so varying, that it might always fall upon the day immediately following the ordinary Sabbath.

6. The Antitype is the best Key to unlock the Type: And this is clear in the New Testament; for that Christ was our first Fruits in reference to his Resurrection,* 1.30 St. Paul assures us; and that he rose from the dead on the morrow af∣ter the weekly Sabbath, all the four Evange∣lists do inform us. And Tho. Tillam has granted, that these things must be punctually fulfilled by Christ, as well in the Time* 1.31 as in the Type.

From his own Grant therefore I conclude, that the Day of first Fruits was the first day of the Week, and therefore was the Day of Pen∣tecost, to the everlasting honour of that Lord's Day, 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 spread the Gospel all o∣ver the World on the first day of the Week, as an earnest whereof there was a glorious be∣ginning made on 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 baptized, ver. 41. A double Baptism was indeed dispensed this Day; the Apostles were now baptized with Fire, and three thousand Converts with Water; which was such a Solemnity, as the Church of God never saw the like to that day, nor since.

Our Adversary Tillam Confesses,* 1.32 that this was the most glorious Sabbath that ever the Church enjoyed; only he perswaded himself and others it was the Saturday-Sabbath: but herein he befools himself, and deceives others.

5. 'Tis strange indeed any should once sup∣pose the Feast of Pentecost could ever fall on the Seventh-day Sabbath; because as the Wave-Offering was to be offered the morrow after the Sabbath, so from that very day inclusively they were to count seven Sabbaths, and then the morrow after the last of the seven was the fifth day, i. e. Pentecost. I need not say any more to this.

To conclude, after all attempts to the con∣trary, the Glory of the Spirit's Mission rests on the first day of the Week: This day the Church of Christ was visited from on high, the Promise of the Father was sent, the blessed Spirit came; the Disciples were assembled, Peter preached, and three thousand were converted and bapti∣zed; and all this is written: Why the Church

assembled? (as Mr. Sprint argues) Why on this Day? Why the Holy Ghost? Why preaching, why conversion, and administration of the Sacraments? Why the Promise of Christ accomplished all on this Day? but still to de∣clare the Will of Christ in appointing, blessing, and sanctifying of this Day to his Church, and making it a day of publick solemn Worship, as a Day in all its Prerogatives above all other Days: A Day of Christ's Resurrection, by which we are justified, in which he ceased from his Work, as God did from his on the Seventh, and so hath the same reason for a Day of Rest: the Day 〈◊〉〈◊〉 the Holy Spirit's descen∣sion, by whom we are sanctified: a Day of assembling and preaching, on which Sinners were converted, and Believers edified; by which the whole Trinity is glorified.

And where is he now, who said, none can prove one whole first Day was kept in reli∣gious Worship in all the New Testament? Was not this first Day so kept, and established for us to observe and keep from morning to evening?

SERMON II.

The Institution and Foundation of the first Day, proved from Heb. 4. 8, 9, &c. That it is the Day which the Lord hath made for Divine Worship. That the Dis∣ciples and Primitive Churches assembling together upon that Day, is a full proof of the same.

MY Brethren, I have endeavoured to prove, that the first Day of the Week our Lord Jesus Christ hath appointed to be the special Day of Rest, and for the Wor∣ship of God under the Gospel▪

First, By virtue of his Command, who was with his Disciples forty days giving them Com∣mandments, &c. before his Ascension, which are not expressed.

Secondly, Because Pentecost was the first day of the Week, when this Day was confirmed by the miraculous effusion of the Holy Ghost. But to proceed:

Thirdly, My next Argument shall be taken from Christ's Resting, or ceasing from his Works upon that day, as God did from his.

And this indeed I take to be the Foundation of the observance of the first Day; and that which I mentioned last is a clear confirmation thereof.

In order to do this, consider, that each Day to be observed, either under the Law or Gospel, must be comprehended in the fourth Command▪

and that the change of the old Day takes not away the perpetual Obligation of one day in seven, nor the reason of that positive perpetual Law.

Now there are but two great and general In∣stances in which God is said to rest, viz.

1. That after the first Creation was finished, God rested from all his Work, namely, from Creation-work, so as he never will create any material thing again to the end of the World. As to his creating the Soul, that is not the creat∣ing of any new Species of Beings.

2. The Rest of God-man, after he had fi∣nished the Work of Redemption, or the se∣cond Creation, which is never to be repeated. Now there is a moral Reason which is deduci∣ble from the fourth Commandment, that when∣ever God rests, there is a Foundation of a day of Rest for Man, comporting with the nature and tendency of each Covenant to which that Rest doth refer.

[Thou shalt do no manner of Work, &c. for in six days, &c.] The word for implys a mo∣ral Reason, which makes it applicable to any Rest of God, therefore to God's Rest from the Work of Redemption, I mean that of God∣man, which is also deducible from Heb. 4 Christ rested from his Work, as God did from his.

Therefore there remaineth a Rest for the Peo∣ple of God:* 1.33 for he that is entered into his Rest, hath also ceased from his Works, as God did from his. Here is the Institution of the Lord's Day: For tho this Rest hath a particular rela∣tion to the Gospel-day of Rest, i. e. of that Grace, Rest, and Peace Christ procured for us, by his doing all that we had to do, and of that burden of Punishment he bore, which we had

to undergo for our Sins; yet not exclusive of a particular Sabbath or day of Rest; but it is di∣rectly intended here as the Foundation and In∣stitution of it, because that Rest in the former Verses, which has a more particular respect to the Rest in Canaan, is spoken of not excluding God's resting the Seventh-day.

Now in pursuit of this I shall here cite some material Passages out of Dr. Owen on the Sab∣bath, who has fully confirmed what I here as∣sert.

How the Creation of all things was finished,* 1.34 and the Rest of God and Man that ensued thereon, hath been (saith he) declared. It hath also in part, and sufficiently as to our present pur∣pose, been evidenced, how the great Ends of the Creation of all, in the Glory of God, and the Blessedness of Man in him, with the Pledg thereof in a sabbatical Rest, were for a season as it were defeated and disappointed by the en∣trance of Sin, which brake the Covenant that was founded in the Law of Creation, and ren∣dered it useless unto those Ends—

Hence it could no more bring Man to rest in God; but yet there was the continuation of the obligatory Force of the Law and Covenant, and hence of the Sabbatical Rest in the Church of Israel, with the especial application of its Command to that People—

In this state of things. God had of old de∣termined the Renovation of all things by a new Creation, a new Law of that Creation, a new Covenant, and a new Sabbatical Rest to his Glory by Jesus Christ—

And this Renovation of all things accordingly to be accomplished in Christ.* 1.35 'Tis said, Old things are past away, and behold all things are be∣come new; the old Law, the old Covenant, old

Worship,* 1.36 old Sabbath, and all that was pecu∣liar to the Covenant of Works as such, in the first Institution of it, and its renewed Decla∣ration on Mount Sinai, all are gone and anti∣quated. —And what now remains of them as to any usefulness in our living to God, doth not abide on the old Foundation, but on a new Disposition of them by the Renovation of all things in Christ, Eph. 1. 10.—

A new Law of Obedience is introduc'd by the new Creation in Christ Jesus—And there is a great Renovation thereof shewed in God's writing his Law in our Hearts, not here to be insisted on—God brings over* 1.37 in this State the use of the first Law as renewed, and repre∣sented in Tables of Stone, for a directive Rule of Obedience to the new Creature, whereby the first original Law is wholly supply'd. Here∣unto he makes an addition of what positive Laws he thinks meet.—So the Moral Law, tho materially always the same,—yet this old Law as brought over into this new State, is new also; for all old things are become new.

And it is now the Rule of our Obedience, not merely to God as Creator, but to God in Christ bringing us into a new Relation to him∣self, in the Renovation of the Image of God in our Souls, and the transferring over of the Mo∣ral Law as a Rule, accompanied with new Prin∣ciples, Motives and Ends.

And now observe, all the Rests of God are founded in his own Rest in his Works; for a pledg hereof a day of Rest must be given and observed—But as the Apostle tells in another case,* 1.38 The Priesthood being changed,* 1.39 there must also of necessity be a change of the Law—so the Covenant being changed, and the Rest which was the end of it, being changed; and

the way of entering into the Rest of God, be∣ing changed; a change of the Day must of necessity thereon ensue.

And no Man can assert the same day of Rest precisely to abide as of old, but he must likewise assert the same way of entering into ••t, which yet, as all acknowledg, is changed. The day first annexed to the Covenant of Works (that is the seventh day) was conti∣nued under the old Testament, because the outward Administration of the Covenant of Works was continued.—But now the new Covenant being absolutely established, and the other abolished, both as to its Nature, Use, Efficacy and Power, no more to be represented nor proposed unto Believers, even the whole of it: Yea, and its renewed Administration under the Old Testament being removed, taken away, and disappearing, Heb. 8. 13. the precise day of Rest belonging unto it was to be changed also, and so it came to pass.

On these Suppositions we lay,* 1.40 and ought to ••ay the observation of the Lord's-day under the New Testament according to the Institution of ••t, or Declaration of the Mind of Christ, who ••s our Lord and Lawgiver concerning it.

A New work of Creation, or work of a new Creation, is undertaken and compleated* 1.41. This new Creation is accompanied with a new Law and Covenant, or the Law of Faith and Covenant of Grace, Rom. 3. 27. ch. 8. 2, 3, 4. Jer. 31. 33, 34. Heb. 8. 8, 9, 10, &c.

To this Law and Covenant a day of holy Rest unto the Lord doth belong, which cannot be the same with the former, no more than it is the same Law or same Covenant which was original∣ly 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 con∣firmed.—

First,* 1.42 On this day he rested from his Work by his Resurrection, for then he laid the Foun∣dation of the new Heavens and new Earth, and finished the Works of the new Creation, when all the Stars sang together, and the Sons of God shouted for Joy.

On this day he rested from his Works,* 1.43 as God did; and was refreshed, as God was: for tho he worketh hitherto, in communication of his Spirit and Graces (as the Father continueth to do in his Works of Providence) after the fi∣nishing of his Works of the old Creation, tho these Works belong thereunto; yet he ceaseth absolutely from that kind of Work, whereby he laid the Foundation of the new Creation: henceforth he dyeth no more, and on this day was he refreshed in the view of his Works, for he saw it was exceeding good.

Now as God's Rest,* 1.44 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 Ad∣ministration of that original Law and Cove∣nant; 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 con∣firm'd and established.

And the Church of Christ could not pass one Week under the New Testament,* 1.45 or in a Gospel-state of Worship, without this Indication.

For the Judaical Sabbath, as sure as it was so, and as sure as it was annexed to the Mosa••••l Administration of the Covenant, was so far abo∣lish'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 ap∣prehend. And if a new day was not now deter∣mined, there was no day or season appointed for an observance of an holy Rest unto the Lord, nor any pledg given us of our entering into the Rest of Christ.—

Accordingly this Indication of the Gospel-day of Rest,* 1.46 and Worship, was imbraced by the Apostles, who were to be as the chief Cor∣ner Stones in the Foundation of the Christian Church. For immediately they assembled them∣selves on that day, and were confirmed in their Obedience by the Grace of our Lord in meet∣ing with them thereon, Joh. 20. 19, 26.

And it appears on this day only he appeared to them, when they were assembled together, altho occasionally: he shewed himself to sun∣dry of them at other seasons.—Moreover, from this time forward this day was never without its solemn Assemblies, as shall further be cleared afterwards. Thus the Doctor.

He then proceeds further to prove more fully from this of Heb. 4. the Foundation and Institution of the Lord's-day; in which he has certainly not only out-done all Expositors be∣fore him, but hath made it very plain that the first day is here by the Apostle declared to be established by Christ's Rest, and our resting in him; and to be the day of Rest and solemn Worship under the Gospel, as God's resting from his Work was the Foundation of the old Sabbath.

He cites Heb. 4. 3—11. moreover, he o∣pens the many Rests mentioned,* 1.47 and proves the Rest spoken of in the Psalms to intend the Rest of Christ and his People in the Gospel-Dispensa∣tion;

and not the eternal Rest above, but that Rest which all that believe do enter into, after Christ had done all our Work, and ceased, or finished his Work for ever, as God finished his; and as a pledg of his Rest, hath left us a day of Rest: There remaineth therefore a Sabbatism for the People of God. Here is both the Foun∣dation and Institution of the first day as a day of Rest, or a Gospel Sabbath; and the manner of our entering into it, as well as the abroga∣tion of the old day.

The Foundation,* 1.48 saith he, of the whole is laid down, ver. 10. For he that is entered into his Rest,* 1.49 has ceased from his Works, as God did from his: i. e. that as God ceased working, rested, and took satisfaction and complacency in his Work, never working any more in crea∣ting, and so a Rest followed on that day; so Christ ceased and rested from the Work of Redemption on the first day, and a Rest fol∣lowed for us on that day, he taking Rest and Complacency in his Work.

There is the Rest of the one and the other; and these (saith he) also have their mutual proportion. Now God rested from his own Work of Creation,

1. By ceasing from creating, only continuing all things by his Power in their order and propagation to his Glory.

2. By his Respect to them, and Refreshment in them, as those which expressed his Excel∣lencies, and set forth his Praise, and so satisfied his glorious Design.

1. So Christ also must cease working, i. e. he must die no more, suffer no more, but only con∣tinue the Work of his Grace and Power in the preservation of the new Creation, and the orderly increase and propagation of it by his Spirit.

2. He takes delight and satisfaction in the Works he hath wrought; for he sees of the tra∣vel of his Soul,* 1.50 and is satisfied.—In brief, all that he did and suffered in and from his Incar∣nation to his Resurrection, as Mediator of the Covenant, with all the Fruits, and Effects, and Consequences of what he so did, whereby the Church was built, and the new Creation finished, belongs to his Works.

His Rest that ensued on these Works, hath two parts: (1.) A cessation from his Works, which was eminent, and answered God's Rest from his Works. (2.) Satisfaction in his Works, and the glorious Product of them, as those which had an Impression on them of his Love and Grace, Psal. 16. 7.

Now lest any should suppose that Christ ra∣ther ceased from his Works,* 1.51 when he died, be∣cause it is said 'tis finished, &c. which certainly refers to all those things that were Types or Pro∣phecies of him to that time; for the Work of Redemption could not be finished till he rose from the dead: Take what the Doctor further saith to this. It remains, saith he, only that we enquire into Christ's entrance into his Rest, both how and when he did so, even as God en∣tered into his on the Seventh-day. For this (saith he) must limit and determine a Day of Rest to the Gospel-Church. Now this was not his lying down in the Grave. His Body in∣deed there rested for a while: But that was no part of his mediatory Rest, as he was the Foun∣der and Builder of the Church. For,

1. It was part of his Humiliation: Not on∣ly his death, but his abode and continuance in the state of death was so, and a principal part of it: For after the whole human Nature was united to the Person of the Son of God, to

have it brought into a state of dissolution, or to have the Body and Soul separated from each other, was a great Humiliation. And every, thing of this nature belonged to his Work, and not to his Rest.

2. This separation of Body and Soul under the Power of Death was penal, a part of the Sentence of the Law which he underwent. And therefore Peter declares, that the Pains of Death were not loosed but by his Resurrection, Acts 2. 24. This therefore could not be his Rest, or any part of it.

3. Nor did he first enter into his Rest, at his Ascension: then he indeed took possession of his Glory—But to enter into his Rest is one thing, and to take possession of Glory another. —And it is placed by the Apostle as the Consequent of his being justified in the Spirit.* 1.52

But this his entring into Rest was in and by his Resurrection from the dead:—For,

1. Then and there he was freed from the Sentence, Power, and Stroke of the Law, be∣ing discharged of all the Debts of our Sins, which he had undertaken to make satisfaction for, Acts 2. 24.

2. Then and therein were all Types, all Predictions and Prophecies fulfilled, which concerned the Work of our Redemption.

3. Then and therein his Work was done, which answered to God's Creating-work.

4. Then and therein he was declared the Son of God with Power.* 1.53—

Thus did the Author of the new Creation,* 1.54 the Son of God, the builder of the Church, having finished his Work, enter into his Rest: And this was on the morning of the first day of the Week.

And hereby he did limit and determine the Day for our Sabbatical Rest under the New

Testament: for now was the old Covenant utterly abolished; and therefore the Day which was the Pledg of God's and Man's Rest there∣in, was to be taken away, and accordingly was, as we have proved.—

And this is that which the Apostle affirms as the substance of all he hath evinced,* 1.55 namely, that there is a Sabbatism for the People of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the word is framed by our Apostle from an Hebrew Original, with a Greek Termination; and he useth it as that which is comprehensive of his whole sense, which no o∣ther word would be, for he would shew there is a Sabbatical Rest founded in the Rest of God, [God-man] remaining for the Church; and therefore makes use of the same word whereby God expressed his own Rest, when he sancti∣fied the Seventh-day for a day of Rest thereon.

Again he further proves, that the Apostle asserts an Evangelical Sabbath, or day of Rest, to be constantly observed in and for the Wor∣ship of God under the Gospel. Thus far and to this effect speaks Dr. Owen.

'Tis, my Brethren, the Apostle's business in this Chapter, as the Doctor has proved, to shew an Institution of the first day of the Week, and this upon the great Work of Redemption, and Christ's resting from his Works, as God did from his; as also the manner of his entering into his Rest, which was not till all our Work was done by our Surety, and our Burden was born by him for us; for till then we could not enter into his Rest.

And being in his Rest, he has appointed this Day as a Pledg thereof, that we may be∣gin with God, give him the first Day, and so seek first the Kingdom of God. First as to the early days of our Life; first in the Day, and

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first in every day of the Week. Brethren, we have Rest before we work, or labour for it, and so work from Rest, Life and Peace, and not work for Life, or to enter into Rest that way, as they were to do under the old Cove∣nant. Remarkable is that passage of Paul, As many as walk according to this Rule (that is, the Rule of the new Creature, or new Creation) Peace be on them. And as in matters of Wor∣ship, so in respect to the new Day of Worship, the Apostle pronounceth Peace to such, &c.

And thus I have shewed how the first Day was confirmed by the miraculous effusion of the Spirit, and also the Foundation and Institution of this Day, as here laid down by the Apostle.

Fourthly,* 1.56 My fourth Argument to prove the Institution of the first Day of the Week, shall be taken from Psal. 118. 22, 23, 24. The Stone that the Builders refused, is become the head Stone of the Corner. This is the Lord's doing, and it is marvellous in our sight. This is the Day the Lord hath made, we will be glad and rejoice in it.

1. Pray observe that our Lord became the Head-stone of the Corner on the day of his happy Resurrection; on this day the Gospel-Church took its beginning: On this day he en∣tered into his Rest, and was invested with actual Victory over all his Enemies, and clo∣thed with Soveraign Power and Authority as King and Law-giver.

2. Well, and what saith the Holy Ghost? This is the Day the Lord hath made.

1. He speaks, as all Expositors note, of the particular day of Christ's Resurrection.

2. And that this is the Day which the Lord hath made: How made? God created that,

and every day of the Week at first. But this Day is constituted or made for some special end and use, above any other day in the Week: Nothing lies more plain in the Text than this.

3. The Lord hath made it, i. e. instituted or appointed it to these great Ends; not the Apostles, not the Church, not Man, but the Lord himself hath made it.

4. And then the Gospel-Church, and all Gospel-Believers signified by this word [we] resolve upon this Great Authority to observe it; we will rejoice and be glad in it. Here it is foretold that God hath singularly made, cre∣ated, or instituted this Day for us, to meet to∣gether, and to worship him with joy and glad∣ness of heart; and accordingly we have proved it was confirmed.

I challenge any man to shew us a Reason why any day besides this can be here intended.

Obj. The Prophet alludes to the general Gos∣pel-day, or else only to that very precise day on which Christ rose; not that that day should suc∣cessively be kept.

Answ. We deny not but that the general Gospel-days of Grace came in with this day: but in the days of the Gospel this Text also shews God hath made or appointed a particu∣lar Day to be observed with rejoycing and glad∣ness of Heart, not the seventh but the first Day. For it is evident this day was the day when our Lord was made or became the Head-stone of the Corner, viz. the day of his glorious Re∣surrection. Where is the general Day of the Gospel called a Day made? Is not this as much as that at the beginning the Lord blessed and sanctified the seventh day? 'Tis not there said he sanctified it for men successively to keep. Now (1.) Here is expressed a particular Day;

and what day 'tis, the Verses going before shew. (2.) 'Tis a day made or instituted for singular use. (3.) It is a day made by the Lord to that end. (4.) For us to worship God in, or to rejoice in before him with gladness of our Heart. God meeteth him that rejoiceth, and that remembers him in his ways.

1. God hath made or instituted this Day for singular, nay for the highest and chiefest End and Purpose.

2. And what day have we cause to rejoice in, keep and observe like this day? For has not Redemption-work the preference of Creation-work? The Glory of Creation-work was mar'd by Sin; but Redemption-work, Redemption-Grace, restores the Image of God to us again, and puts us into a far better condition than we were in at first.

In Redemption-work the glory of all God's Attributes shines forth, so they did not in the first Creation.

The day of Christ's Resurrection is the day of our deliverance from Sin, the Law, Wrath, Death, Devils, and all Enemies for ever. This is the Day the Lord has made more honorable and glorious, and more to be remembred than God's creating the Heavens and the Earth. Are there any dare say that the first Creation ought more to be re∣membred than the second or the new Creation▪ Or doth the Covenant of Works excel the Covenant of Grace, or the Law the Gospel?

Did God's finishing his Work call for a day of remembrance, and doth not Christ's finish∣ing his Work call for the same? Certainly it doth; and therefore this is the day the Lord hath made, and we will rejoice and be glad in it•• And doth not the Apostle say, Heb. 4. 9. upon the same foot of account, There remaineth 〈◊〉〈◊〉

Rest (i. e. a day of Rest) to the People of God?

This is the day in which Christ our Surety received for us our free Justification, i. e. our discharge from the Curse of the Law, from Sin and Eternal Wrath. On this day Christ made an end of Sin, finished Transgression, and brought in everlasting Righteousness; therefore this is the day the Lord hath made, and we will rejoice and be glad in it.

1. The Lord made and created the Seventh-day, and afterwards made it a Sabbath to an∣swer the end and design of the old Creation and old Covenant. So the Lord created the first day; and when the new Creation was brought in, he made it for a day of sacred Rest, and for his solemn Worship, answering the end and design of the new Creation.

2. The Seventh-day Sabbath was made for Man under the legal and typical Church of Is∣rael; so the first-day was made for Man, the new Man, or for all the true Israel of God, under the Gospel, or for the Gospel-Church.

3. God made the Seventh-day an honourable day, answering his design in the first Creation; and Christ has made this day a more honoura∣ble day, answering his design in Redemption, or new Creation.

4. God made the Seventh-day a day of Rest, because in it he ceased for ever from first-Crea∣tion Works, and took complacency in his Works. So the Lord Christ hath made the first day a day of Rest, because in it he ceased for ever from the Works of Redemption, never to die or offer any more Sacrifice for Sin, and took com∣placency in his Work. This is therefore the day the Lord hath made; and we will rejoice and be glad in it. How made? saith one, not by Creation, for so it was made before.

5. And as the seventh Day was instituted and confirmed before the Law was given to Israel, Exod. 16. so the first Day was confirm∣ed, Act. 2. by the mighty effusion of the Spi∣rit, before any other Gospel-Precept was con∣firmed after the Resurrection of our Lord.

It is called,* 1.57 saith Dr. Young, Dominicum, because, as Austin notes,—the Lord made it: this, saith he, perhaps will be of no great weight with some, since the Lord made all days; but he seems to have made this day after a special manner, namely, by his Re∣surrection from the dead (the Commemora∣tion of which Benefit exceeded the Memory of the old Creation)—or else because it was destinated for worshipping the Lord Jesus Christ,

&c.

Thus it was prophesied what Day Christ would ordain for his Service under the Gospel, and which Believers should observe with Joy in his Worship.

Psal. 118. compar'd with Acts 4. must needs, saith Mr. Warren, be meant the day of Christ's Resurrection; and doth not the Spirit speak expresly, this is the day the Lord hath made? it is a day of the Lord's making; and will he [that is Tillam] make nothing of that? what else can be made of it, but a Prediction of a Divine Institution, which is equivalent to a Precept; especially when 'tis expounded by an Apostolical Practice, as this hath been? what can a day (made long before in respect of Creation) be stiled the day which the Lord hath made then in respect to a Divine Institu∣tion? an Institution then it is, and that on the occasion of Christ's Resurrection.

Fifthly, My next Argument to prove that the

Lord hath appointed the first day of the Week as a day of Rest and solemn Worship, shall be taken from those clear Examples we have in the New Testament of the Disciples, and Churches of Christ meeting together in God's Worship upon this day.

1. Let this be considered, That that day which the Saints and Churches in the Apostles time observ'd, must be the precise day in every week, which ought to be kept till our Lord comes again. And,

2. That an Apostolical Precedent or Exam∣ple is equivalent, or of like Authority with an Apostolical Precept: so that had we no more than this, it would be a sufficient warrant for the observation of this day.

Now as the observation of the first day, as I have proved, hath its Rise, Foundation and In∣stitution from the Resurrection of our Lord from the dead; so we find on that very day the Apostles were assembled,* 1.58 tho Thomas was not there; and our Lord on that day appear'd unto them: first in the morning of that day, to Mary Magdalen, Mark 16. 9. and after that (perhaps about Noon) he appeared in another form to two of them as they walked in the Coun∣try: And in the Evening of the same day he appeared to many of the Disciples together. Then the same day at evening, being the first day of the week, when the doors were shut where the Disciples were assembled for fear of the Jews,* 1.59 came Jesus and stood in the midst of them, and saith unto them, Peace be unto you. Observe how the Holy Ghost records it, the same day; again, the first day of the week is twice men∣tioned, that we no doubt should take notice how he approved of their assembling on that day, and of his honouring this precise day by

his appearing three times to one or another of them upon it.

And then after eight days, again his Disciples were together, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you, Joh. 20. 26.

Observe, that here was one seventh day or Jewish Sabbath, between the time of their first assembling and his appearing to them, and the second assembling and his appearing. And I shall prove anon, by an express Text, that he did not appear on any other day of the week be∣twixt these two first days.

Object. 'Tis objected, It was not the next first day, but after eight days.

Answ. 1. Tho this makes nothing for their seventh day, yet would they have it to be on the second day of the week, rather than on the first, having no mind to honour that Day Christ hath honoured.

2. But this pretended Objection is a meer Figment or idle Dream. Their second meeting, saith Dr. Young,* 1.60 was the eighth day from the first inclusive. Cyril affirms it was the eighth or Lord's-day, the first and last being included.

What tho it be said after eight days? is it not also said that Christ after three days should rise again? Mark 8. 31. yet our Lord rose from the dead on the third day of his Burial, not after the third day.

So also 'tis said, Luke 2. 21. When eight days were accomplished for the circumcising of the Child, i. e. on the eighth precise day; it was not on the ninth, for the Holy Ghost speaks of the eighth day current, and not finished. So here, after eight days, or on the eighth day, is all one.

It might also be on the evening of the eighth

day. But see what Dr. Wallis saith to this, who gives many Instances to the same purpose:* 1.61 What we call (saith he) a third day Ague, the Latins call a Quartan; and what we call every other day, they call a tertian. Joh. 2. 19. Destroy this Temple, and in three days I will raise it up again; that is, on the third day. They tell Pilate, This Deceiver said, After three days I will rise again (meaning thereby the third day after inclusively) and therefore they pray that the Sepulchre may be made sure till the third day, not longer.

After eight days,* 1.62 saith Mr. Warren, were come, that is, on the eighth day, which reckon∣ing the Resurrection-day inclusively, was just that day sevennight, or the next first day of the week.

Moreover, let it be considered, that this was (as I hinted before) the second solemn Appa∣rition of our blessed Saviour after he rose from the dead. For read Joh. 21. 14. when he ap∣pear'd the next time to them, 'tis said, This is now the third time that Jesus shewed himself to his. Disciples after he was risen from the dead: tho this was not on the first day (I mean the third time he appeared to them) for they were then a fishing. Yet note, that they neither met together, nor did he ever appear to them (as we read) on the seventh Day: no, he was far from honouring the old Sabbath now abolished, after any such manner.

Nor do we read of any solemn assembling, and of his Apparition to them but on the first day only.

And ought not this duly to be considered? Has the Holy Ghost left this on record for no purpose? Therefore note, that here are two Precedents or Examples for our Imitation, to

meet or assemble together on the first day of the week.

Were there but one such Precedent that they assembled together, and of our Lord's owning them in it by his most gracious Presence, and by breathing on them, upon the seventh day, (as I have said) we should not further contend with our Brethren in this matter.

Moreover, the third time of their general assembling together, or all with one accord in one place, was I have proved on the first day of the week also, namely on the day of Pen∣tecost.

Object. Tho they did meet together on the first day of the week, yet it was for fear of the Jews, and so no Rule for us.

Answ. 1. Evident it is that the Apostles and Primitive Christians did celebrate the first day; and this was either by Divine Appointment, or for some other Reasons peculiar to themselves. If by Divine Appointment, then it is a Rule and Warrant for us; but if for some Reasons peculiar to themselves, then some can assign those Reasons.

The principal Reason alledged is, you hear, for fear of being persecuted, and therefore they could not meet on the seventh day, and this made them observe the first.

2. Persecution must not hinder us in our Obe∣dience to God; what, disown God, or his Day of Worship, desert his holy Sabbath? No, had the Seventh-day Sabbath remained, they could not have done thus without great Sin, tho it cost them their Lives.

3. And can it be once imagin'd, had they by slavish fear neglected to keep that Sabbath, and changed the only time of meeting together to another day, that our blessed Lord would have

owned them in so doing, or vouchsafed his most gracious Presence to them? no certainly, he would (had he appeared to them) rather severely have rebuked them for their great Ini∣quity, and not have said, Peace be unto you.

4. Besides, it would have been a very ab∣surd method to avoid Persecution not to meet on the Jewish Sabbath, because they knew how superstitious the Jews were, and that they would not attempt any such thing on their Sab∣bath-day, I mean to persecute, imprison, or any way molest them, had they met on that day. And,

5. Of all days of the week they might ra∣ther expect to be disturbed, persecuted, or im∣prisoned, had they met together on the first day, especially on that very first-day our Lord rose from the dead; because the Guard of Soldiers were commanded to be together till that day, and besure would not soon, or just on the morning of the third day be discharged. Besides, their not finding the dead Body might inrage the Soldiers against the Disciples, should they have been together on that day.

6. We will grant the privacy of their meet∣ing, and shutting the doors might be indeed for fear of the Jews: but yet meet they would, and did; and certainly they were led so to do by the Holy Ghost, in that Christ appeared in the midst of them on both those days, when they were so assembled.

Before I close with this, I cannot omit what a Reverend Author hath said about the day of our Lord's Resurrection.

It was, saith he, a remarkable day in many respects.

1. It was the eighth day in a continued reckoning of days, which was a number of

greater Perfection than seven in some respects, witness Circumcision—The Antients insist much that this Circumcision on the eighth day was a Type of that eighth day on which our Lord rose again from the dead. Thus Cyprian.

Moreover,* 1.63 the first day of the week is a day of greatest Renown, being first in order of Creation, and the first in dignity by our Lord's Resurrection; the first fruits of time, and the first of days, and the only day in which our Lord became the first fruits of them that slept, and the first-born from the dead, that in all things he might have the preheminence: And, say I, the first day of the new World or Kingdom of the Messia, or Gospel-Dispensation.—Again, we have,* 1.64 saith he, another conspicuous Mark to note this day by, above all other days in the week.

1. That these glorious Apparitions of our now glorious Redeemer were no common Fa∣vors, but choice and special Evidences of his owning Providence, both as to Persons and Times—for as he appeared not to all sorts of Persons, but to some select chosen Witnesses, who were either eminently devoted to his Ser∣vice, or design'd to teach others—so neither did he appear to those Persons every day, but principally and most usually upon the day de∣signed by the Prophets to his Worship and Service, and now consecrated by his blessed Resurrection.

2. Altho it be said that he was seen of his Apostles forty days between his Resurrection and Ascension, yet was he not seen every day during those forty—that is, by the space of forty days at times, for some times he disap∣pear'd.

3. However it may be supposed that our

Saviour did appear on other days (as once upon a working day) yet no other day of the Week has he honoured to be denominated as the day of his appearing, but the first day of the Week only.

Not on the second, third, fourth, much less the last of the Week, the seventh day: But the first is expresly and emphatically noted by name, the same day, the first day of the Week Jesus came and stood in the midst of them.* 1.65

4. 'Tis evident that our Lord appeared often on this day, gracing it with his Divine Pre∣sence: In the morning to Mary Magdalen, and the rest of the Holy Women; in the evening of the same day to the eleven Disciples, when gathered together in the nature of a Church-Assembly.

After eight days,* 1.66 or after day-light of the eighth day was past, he appeared again. Christ appeared in the morning of the Resurrecti∣on-day, as well as at the evening; very ear∣ly as well as very late; to teach us that that whole day is his: 'Tis that day which the Lord hath made; not a piece of the day. Thus (saith he) I remember Dr. Hakewell long ago stopt the mouth of this Objector* 1.67, Joh. 20. 19. The same day at evening, being the first day of the Week. He calls it the first day of the Week, tho the evening; to put the matter out of doubt, that this evening was part of the first day of the Week—Thus the Holy Ghost provides against future Errors.* 1.68

By Christ's second appearance that day se∣ven-night they might be better instructed, wit∣ness their assembling on that day, Act. 2. 1. and Acts 2o.

To conclude this, why our Lord should neg∣lect

the Jews Sabbath, and afford his glori∣ous Presence in Christian Assemblies on the First-day of the Week, thus often, and thus eminently, but to establish this day for Sacred Assemblies, and to teach us on what day espe∣cially we may expect his Presence and Blessing, I confess I am to seek.

4. We may take notice of the gracious Spee∣ches, Actions, and Transactions of Christ at his several appearings, tending partly to prove his Resurrection, the Ground of our Hope, and the Hinge of the Day. To this purpose, how did he condescend to his poor doubting staggering Disciples, manifesting himself on this day to all their Senses—distinguishing it from all other days by Sabbath-exercises?

1. By his Heavenly Instructions opening the Scriptures,* 1.69 and preaching Peace to his Disciples, and to us as well as them;* 1.70 Having slain the Enmity by his Cross, he came and preached Peace. On this day he came with his Olive-branch in his mouth, saying, Peace be unto you.

2. By giving forth Commissions to his Dis∣ciples, Matth. 28. 18, 19, 20. John 20. 19. As my Father hath sent me, so I send you. Whose Sins ye remit, they are remitted, &c. and then breathing upon them the Holy Ghost.

3. By convincing demonstrations of his Re∣surrection, * 1.71 to strengthen the Faith of Thomas.

To which some add,

4. His celebration of the Sacred Supper ac∣cording to that Promise,* 1.72 I will no more drink of the Fruit of the Vine, until that day I drink it new in the Kingdom of God: That is, after I rise from the dead, which therefore 'tis like he then did; yea, then he broke Bread, and was known of his Disciples in breaking of Bread as

he sate with them (not at Meat,* 1.73 as we read it) the word only implys his gesture of sit∣ting. Thus Mr. Warren.* 1.74

'Tis probable he did again celebrate the Sa∣cred Supper among them; for breaking of Bread commonly alludes to that: and his be∣ing known to them in breaking of Bread, may denote that Ordinance. But this is very doubt∣ful.

Another indelible mark of Honour fixed up∣on the First-day of the Week, is the Mission of the Holy Ghost, or the sending the Promise of the Father as a Royal Gift of Christ upon his Coronation-day; such a Gift as was never gi∣ven before: And that the day of Pentecost was the First-day of the Week I have fully proved.

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 appoint∣ed 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, when the Disci∣ples came together to break Bread. This was the day, it appears, on which they met together, not only for preaching, hearing, praying, &c. but also to celebrate the Lord's Supper.

1. Observe, 'tis said in the Context, that Paul stayed at Troas seven days. And by the way note, that he was there upon one of the Jews Sabbath-days, but then the Church met not together; and it is evident also that Paul waited till the First-day came, that he might not only preach to them when they were gene∣rally assembled together, but also celebrate the Lord's Supper before he departed.

Now that this was the First-day of the Week, none can reasonably deny: But since Mr. Banfield, Mr. Smith, Mr. Soarsby, and o∣thers, do doubt of it, take what divers

Learned Men have said; and first Dr. du Veil.

Vpon the first day of the Week;* 1.75 that is, that day, as Sozomon saith, which is called the Lord's Day, which the Hebrews called the first day of the Week,* 1.76 but the Greeks dedicated it to the 〈…〉〈…〉 the Table of Canons lately publised by the famous John Baptist Cotele∣rius: It was not before Christ's Resurrection called the Lord's Day, but the first Day; but af∣ter 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: And sometimes in Clement's Institutions; also in that place of Ireneus, which the writer of the Answers to the Orthodox in Justin Mar∣tyr hath preserved to us—

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 Meet∣ings. Justin saith, Vpon the day called Sun∣day, all that live in Citys or Country meet in one place.

This Meeting (another saith) was upon the first day of the Week 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:* 1.77 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 suf∣ficient to dash that Dream.

That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifys on the first day of the Week,* 1.78 the generality of the Anti∣ents both Greeks and Latins agree; whose Te∣stimony about the sense of a word is the best Dictionary. And the same Phrase used of the day of Christ's Resurrection by the Evange∣lists, proveth it. Had it been said that Paul abode seven days at Troas, and on the seventh

day of the Week when the Disciples came toge∣ther to break Bread, no doubt but these Sab∣batarians would have made this no small proof to observe the old Jewish Sabbath; and I con∣fess it would have been a good Argument for their practice; or had Paul 〈◊〉〈◊〉 the Churches observed the seventh day: and yet they will not allow it to be a proof for the observation of the first day.

Dr. Wallis tells us,* 1.79 that Mr. Bamfield urg'd, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Greek for one, and therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may as well be rendered one day of the week, as the first day of the week.

Answ. Surely (saith the Doctor) he is not in earnest; such trifling doth more hurt than help his Cause. No doubt but when they met, it was one day of the week, we need not be told it; nor need the word week be added, he might have said one day; nor need he have said so much: But this Author cannot think (nor doth he) that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth any where signify other than the first day of the week.

In the whole Story of Christ's Resurrection, and what followed on that day, in all the four Evangelists, we have no other word but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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.

So if we say, Christ was crucified one day before the Sabbath, and rose again one day af∣ter the Sabbath: This one day is the next day. And so any man who hath not a mind to cavil will understand it. And so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one

day after the Sabbath, must needs be understood of the next day after the Sabbath, nor is it ever used in any other sense. If it were to be un∣stood of any day indefinitely, it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some day after the Sabbath; not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one day after. Thus Dr. Wallis.

See how hard these men are put to it, in la∣bouring to cast away, nay tread under-foot the glorious day of our Lord's Resurrection. And 'tis strange to see how men, to maintain their Errors, will quarrel and find fault with the Translation of our Bible.

'Tis manifest therefore,* 1.80 that there was a Re∣ligious Assembly of the Christian Congregation at Troas, on the first day of the week, for cele∣bration of the Lord's Supper, and preaching; and Paul with them: which I take to be the celebration of the Christian Sabbath.

Obj. However this, Mr. T. Bamfield says, is but one Instance.

Answ. True (saith the Doctor) this is but one (but we have heard of more before, and shall hear of more by and by) yet this one is more than he can shew for more than two thou∣sand 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 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 Se∣venth-day in course from the Creation, he would think his Point well proved, tho no more were said of it than is of this.

Whereas now as to the time from thence to the Flood, he brings no other Proof, but that Abel, Enoch, and Noah were good Men (as no

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doubt but they were) and therefore it is to be presumed they kept a Sabbath, and that upon the seventh Day: which is to beg the Question, not to prove it. Thus the same Author.

Object. But it is objected that it was an oc∣casional and accidental meeting for common eating.

Answ. 1. It was a full Assembly, that is evi∣dent: for some were fain to get up into the Windows three stories high, as Eutychus, ver. 8. the lower Room would not hold them; there∣fore 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, as to stay seven days for that? No, no, it was a better Feast he hunger'd after,* 1.81 to break Bread, saith the Text; to receive the Eucharist, says the Syriac Translation, that is, to receive the Lord's-Supper upon the Lord's-day.

3. But why must Paul break the Bread to them? ver. 11. had it been common Bread, no doubt but good Manners had prevented that, and not put him upon any such Service as to cause him to carve for them all.

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 o∣ther sort of breaking of Bread, but that this is meant here.

That it was no festival Day, not the first day of unleavened Bread, Mr. Hughes has proved. But there is reason,* 1.82 saith he, to believe this was sacramental Bread; for the Church came toge∣ther 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; but for breaking of Bread to the hungry, it is not always meant of Bread lite∣rally,

but of means whereby they may procure them Bread and Necessaries. Neither, saith he, did the Church purposely come together for this, but rather sent it from House to House. Nothing hinders then but that this Bread bro∣ken, put synec••ochically as a part for the whole, doth note the Lord's-Supper. Take what Dr. Du-Veil has said.

To break Bread;* 1.83 to wit, that was consecra∣ted to be a Symbol of the Body of Christ, offered for us upon the Cross. Hence the Syrian render it, That we might break the Eucharist. The Arabick, that we might distribute the Body of Christ. The Ethiopick, To bless the Table. All understood it of this holy Rite, by which the Lord Jesus would have the memory of his bitter Death to be celebrated by his Disciples. Compare this with what he says on Acts 2. 42, 46.

Object. Again it is objected, That they did not break Bread on the first day, because Paul continued preaching till midnight.

Answ. 1. It was principally to this end they came together on the first day, which shews it was their usual Practice so to do.

2. They might break Bread first, and did no doubt; and then Paul might renew his Speech, and continue preaching till midnight. The or∣der of words in a historical Relation are not always to be followed.

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, tho the proper season to administer that Ordinance be on the first day of the week. 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.

Object. The Greek reads it first of the Sab∣baths; and say what you will, 'tis doubtful what day this was.

Answ. Dr. Wallis has said enough to clear this to all that are willing to be satisfied:* 1.84 yet I shall add another learned Writer; Acts 20. 7. 1 Cor. 16. 2. in which place (he shews) 'tis the same called by the Evangelists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.85: so in those places una Sabbatorum must be expounded by the Lord's-day, saith Chry∣sostom † 1.86, whose Interpretation Hierom allows, and expounds the reason thereof; ad Hebidum quaest. 4. because, saith he, every week is divi∣ded into the Sabbath, into the first, and second, and third, and fourth, and fifth, and sixth days; which the Heathens call'd by the names of their Idols and Elements: and therefore in those Fathers opinion, una Sabbatorum (by Enallage of the plural number for the singular; for it's seldom read in the singular number in the Old Testament, which the Writers of the New Te∣stament do imitate) and prima Sabbatorum are all one: for the name of Sabbath among the Antients denoteth not only the last day of the week, but the whole week.—The Hebrews called the whole week Sabbath. And in this sense is the Pharisee to be understood about the Sabbath—he glories of fasting 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi twice a Sabbath: There by Sabbath we must of necessity understand the whole week, by an Hebraism, and not the last day thereof. For the Pharisees (as most learned Searchers of Hebrew Antiquities have often observ'd, which thing Epiphanius put us in mind of) insti∣tuted two Feasts every week,* 1.87 namely on Mon∣day and Thursday: therefore the Lord's-day

was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or una Sabbatorum, as in the Evangelists and Apostles, so in the Writers of the following Age. He that will look into their Writings, shall find Examples enough.

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 sa∣cred Worship; and that it was the first day of the week, the generality of the Antients both Greek and Latin, it is evident, do agree.

Moreover, here are many things worthy of our Consideration.

(1.) That this meeting was for publick Wor∣ship, as preaching, breaking of Bread, &c.

(2.) That the Holy Ghost on purpose re∣cords the precise day; Paul having waited at Troas the six former days, till this day, the first day of the week, came: tho no doubt they might have some other private occasional meet∣ings on other days before, for Paul besure was not idle.

(3.) That their coming generally then toge∣ther, was not new, nor occasional, but their common practice, or usual day of assembling to∣gether, to preach and administer the Lord's-Supper.

(4.) It is clear, that by a special applying of these Exercises to that Day, and by men∣tioning that Day to this end, it was their most solemn Day in season to meet upon, and that the old Sabbath was not, but was abolished with the Covenant of Works.

(5.) Nor is it likely that Paul would have stay'd there, who was ready to depart, had not that day been the day of solemn Worship, when perhaps many in the adjacent places came

together. Nor would they have slipt over the seventh Day, without any notice taken of that; for it necessarily shews they had no regard to the old Sabbath: which the Disciples would be∣sure never have done, if there had been so great a Sanction for that day as for the first day of the week.

(6.) As Dr. Owen notes,* 1.88 the Disciples came to∣gether without an extraordinary warning, or be∣ing sent to, or call'd together in answer to their Duty; which they were accustomed so to do. 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, whether living in the City or Country; and because of their constant breaking of Bread on that day, it was called Dies Panis. August. Epist. 118. And Athana∣sius proved that he brake not a Chalice at such a time,* 1.89 because it was not the first day of the week when it was used.

And whosoever reads this Passage without prejudice, will grant, that it is a marvellous, adrupt and uncouth Expression, if it do not signify that it was the common observance a∣mong all the Disciples of Christ, which could have no other Foundation, but that only laid down before, of the Authority of the Lord Christ requiring it of them.

And, saith he, I doubt not but Paul preach'd his farewel Sermon (after all the ordinary Ser∣vice of the Church was perform'd) which con∣tinued 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, yet indeed they did not so. And this, by what the Doctor says, vanishes into Smoak.

1. From the whole I may argue: If the Apo∣stles and Primitive Christians did observe the first day of the week as their prime and chief time for solemn Worship in season, and passed over the old seventh Day; then is the first day of the week, and not the seventh, that pre∣cise Day Christ has appointed to be observ'd in his solemn Worship under the Gospel. But this was the prime and chief time for solemn Worship in season, &c. Ergo.

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 parti∣cularly 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, as a Church-assem∣bly to worship God, or discharge any part of Religious Duties; nor of their meeting on the second, third, fourth, &c.

Object. But it seems as if they came not to∣gether till the evening of this day, tho it was the first day of the week; and so it proves not that this whole day ought to be kept in solemn Wor∣ship.

Answ. For this there is not the least shadow of Proof. What tho Paul continued his Speech till midnight; might not some other Ministers spend the former part of the day in Preach∣ing, Exhortation, or in Prayer? Or, might not Paul (as some of us do) preach twice himself on that day, and they refresh themselves about the middle of the day? I find one Author speak∣ing thus:* 1.90 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 ordina∣ry day, or than other days of the week, as being specially dedicated to these Services and Exer∣cises, and totally spent in them. It is said, that they came together on the first day of the week; 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 be∣gan to preach, it was but the third hour, which is our nine of the Clock in the morning.

Sixthly,* 1.91 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 Appella∣tion given to this day, Rev. 1. 10. where it is called the Lord's-day; I was in the Spirit on the Lord's-day. Surely this Royal Name or Ti∣tle adds no small honour to this illustrious Day: as it was the first day of Time men∣tioned in the beginning of the first Book of the Bible; 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,* 1.92 who upon the day of his Re∣surrection was declared both Lord and Christ. I find, saith my Author, an elegant and pious Poem written by Sedulius an Antient Christian* 1.93 Jerom's Junior, being by him translated to this effect:

After sad Sabbaths th' happy Day did dawn, Whose lofty Name from Lord of Lords is drawn: A blessed Day, that first was grac'd to see Christ's rising, and the World's Nativity.

I shall endeavour to prove that after Christ's Resurrection and Ascension there was a pecu∣liar Day belonging to the Lord above any other day of the week; and that this Day was not the old Jewish Sabbath-day, but the first day of the week.

1. That there was a peculiar Day, or one pre∣cise Day of the week observed to the Lord, in which the Churches assembled together for the Worship of God, none will deny: God lays claim to one day in seven as his Day.

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 assem∣bled together on that day from the Resurrecti∣on of Christ. Now if that had been the Day the Lord Christ had appointed as Mediator and Lawgiver, besure we should have had it men∣tioned in some place, as the very day in which the Churches, or at least some one Church did meet together: but this we do not find, there∣fore that is not, cannot be the day.

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.

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, nay known to all Believers and Saints of that time.

5. And evident it is, that the Jewish Sabbath-day is no where, either in the Old or New Te∣stament, * 1.94 called the Lord's Day, tho it is called the Lord's Sabbath, and the Sabbath of the Lord thy God. Lord in the Old Testament (as

one observes) is the usual name of God indefi∣nitely, * 1.95 without particularizing this or that of the three Persons: And the Sabbath of the Lord thy God, doth not appropriate it to the second Person, more than to the first or third. And tho the second Person, 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; yet Christ is contradistin∣guished, i. e. referring to his Human Nature, or the Anointed of God, as Mediator or God∣man: And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lord in the New Te∣stament 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; and one Lord Jesus Christ, &c. So Eph. 4. One Lord—one God and Father, &c. and to this Lord doth the Day here refer. I•• the fourth Commandment, that which is cal∣led the Sabbath of the Lord thy God (speaking of Israel) is meant of God indefinitely, and not of one Person contradistinguished to the o∣ther Two.

The Work of Creation is commonly ascribed to God the Father, and so the old Seventh-day Sabbath is properly the Father's Day, not Christ's, tho all the three Persons created the World.

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;* 1.96 in which places is meant the Lord Christ, God and Man. This may answer their common Objection, viz.

Object. It might be called the Lord's Day in respect of God the Creator, not of Christ the Re∣deemer; and therefore may be meant the Seventh-day Sabbath: Besides, the World was made by

Christ, and he gave the Law on Mount Si∣nai.

I further tell them, this Name or Appel∣lation [Christ] refers to our Lord as Media∣tor, or as he is God and Man: But the second Person was not God and Man when the World was made, or when the Law was given on Mount Sinai. Tho the second Person, or Christ as God, created the World, and with the Fa∣ther and Holy Ghost is that one God that gave the Law; yet Christ the Anointed, or as Me∣diator, God in our Nature, actually existed not till the fulness of time was come.

(2.) And why may not they call the Lord's Supper, and the Lord's Table so, with respect to God the Creator, or Christ as Creator?

(3.) Consider that in the New Testament Christ as Mediator is actually exalted to be Lord of 〈◊〉〈◊〉; of all Persons, Men and Angels, and of all things: For to this end Christ both died, and rose again and revived, that he might be Lord both of the dead and living, Rom. 14. 9.

(4.) So that as the term Lord is peculiarly a∣scribed to Jesus Christ as Mediator, so cer∣tainly is the day here called his Day. And as the Supper is called the Lord's Supper, because he instituted it, and it wholly refers to Christ; so the first day is called the Lord's Day, because the Lord Christ instituted or appointed it as the special Day of his Worship, and as it re∣fers to his glorious Resurrection.

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?

Answ. 1. Christ is Lord of all days no doubt, because he is Lord of all things; but the Se∣venth-day Sabbath is no where appropriated to

Christ as Mediator, nor ever called the Lord's Day.

(2.) When 'tis said in the New Testament, that the Son of Man is Lord also, or even of the Sabbath-day; he shews that it was in his power to dispose of it, for he gives this as a reason for his doing that which the Pharisees counted Sab∣bath-breaking, and by which he oftentimes offended them. And so it is far from being a reason of his establishing it to abide a Sabbath in his Kingdom-state. And, as one well ob∣serves, it seems plainly to mean, that that being a positive Law belonging to Moses, our Lord had power to change it, or dispense with it, as well as other Positive and Mosaical Laws. As it is said,* 1.97 He hath made him Head over all things to the Church, not Head to all things: So he is Lord over all Days, but all are not separated to his Worship.

As it is said,* 1.98 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, and leave the rest common to us to work in.

7. There is,* 1.99 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; and by which work he is expresly said to have all Power given him in Heaven and Earth,* 1.100 and to be actually Lord of the dead and living.* 1.101 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; therefore it must be meant of a weekly Holy-day, here called the Lord's Day.

8. This was the day in which Christ ceased from his W••••k, and rested, as the Father ceased from his Work, and rested on the Se∣venth-day; and therefore this is his Day, as the other was the Father's Day; there being a day remaining to him, and to us thro him, from the same foot of account in the times of the Gospel, as we have proved.

9. That 'tis this day which is called the Lord's Day, because of his frequent appearance on it after his Resurrection, and because after his Ascension he crown'd it with that miraculous effusion of the Holy Spirit, to put a Glory upon it, and to confirm it as that day appointed for his People to wait upon him in.

10. John,* 1.102 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. And there is no solid reason why it should be so called, but that it owes its pre∣eminence and observation to his Institution and Authority.

And no man who shall deny these things, can give any tolerable account how, when, and from whence this day came to be so called: it is the Lord's Day, as the Holy Supper is cal∣led the Lord's Supper, by reason of his Institu∣tion.

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* 1.103) 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;* 1.104 The Stone which the Builders refused, is beeome the Head-stone of the Corner: This is the Lord's doing, and it is marvellous in our eyes. Our Lord (saith he) expounds it of his Crucifixion and Resurrecti∣on; This is the Day the Lord hath made. And we desire to be built upon this Corner-stone; We will be glad and rejoice in this day, we will keep it as a glorious day, a day of Thanks∣giving and rejoicing in God—

Again (he saith) it was prophesied that the first day of the Week should be the Sabbath-day, i. e. the Lord's Day:* 1.105 In that day there shall be a Root of Jesse, which shall stand up for an Ensign to the People; and to him shall the Gentiles seek, and his Rest shall be glorious. Not only the Father's Rest shall be glorious, as when he had created the Heaven and Earth, 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 Redemp∣tion. As God the Father rested from his Work, and his Rest was glorious for four thou∣sand years together; so Christ's Rest from his Work shall be glorious. Thus Mr. Fenner.

Object. Perhaps some will say, This only re∣fers to the Gospel Spiritual Rest which we have by Christ, and not to a peculiar Day of Rest.

Answ. The Rest spoken of here may be meant of that; and from thence we have also a day of Rest allowed us: And by comparing this with Heb. 4. I can't see but it clearly has re∣spect to this Day of Rest, the Lord's Day, be∣cause 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.

Object. It may refer to the Great Lord's Day,* 1.106 the Day of the last Judgment: I saw the dead, &c. for a thousand years with the Lord is as one day. Thus the Sabbatarians.

Answ. (1.) These men would have it to be any day, rather than the very day the Holy Apostle means, i. e. the First-day; 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.

(2.) There is a great difference between these two Phrases, the Lord's Day, and the Day of the Lord: for such an Interpretation of the Lord's Day would render it an uncer∣tain time, and so directly cross the scope of John in setting down,* 1.107 (1.) The Place where. (2.) The Day when. (3.) The Vision it self. And, as one observes, it is void of all judgment to take it for the Day of Judgment: for in the readiest construction of the words, St. John spoke of a Day that was in being before he had the Vision, and a Day well-known to the Churches at that time. 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:* 1.108 for of that day and hour know∣eth no Man.

A Learned Writer answers four Questions on this Text,* 1.109 Rev. 1. 10.

(1.) How will you prove this to be the First-day of the Week.

(2.) How will it be made good that this Name imports a Sabbath?

(3.) How can it be declared (or proved) that the Lord himself imposed this Name?

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(4.) What influence had John upon him in de∣claring this Name?

He gives excellent Answers to all these Que∣rys: I shall cite but a part of them.

(1.) No indefinite or undetermined time is meant by this day, as some would have it; but 'tis a distinct and determined day, owned by the Lord: the word is plain, the Lord's Day, noting one single day.

(2.) Neither can it refer to the Seventh-day: '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 re∣vealed after his coming in the Flesh, but the Se∣venth-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 noto∣riously known to be the Lord's Day.

(3.) He proves it can't be attributed to the day of his Nativity.

(4.) That this Title, the Lord's Day, was not imposed upon any extraordinary time, by rea∣son of the great Revelation given out to John therein.

(1.) He was in the Spirit on the Lord's Day, before he received those Revelations, therefore they could not be the ground of this Appellation—To pretend to Prolepsis here, is a miserable shift.

(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.

Secondly, He answers the second Question, viz. That this Title imports a new Day of Rest to be his,* 1.110 for four Reasons: One is this; 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.

Thirdly, That the Lord Jesus himself put his Name upon this Day.

(1.) The giving or bestowing of God's Name on any time, thing, or person, is reciprocal with himself; therefore none but the Lord could put his Name upon this day: Who hath the disposing of the Lord's Name but himself?— Will you say the Apostles, or the Church might do it? What, without the Lord's Com∣mission or Command? They would not, they durst not; God never intrusted any of them to bestow his Glory, or call his Name upon any thing, but only declaratively from himself.

(2.) All Power in Heaven and Earth was given to the Lord Christ, to settle his Church, 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.

Fourthly, To the fourth Query he saith, The Influence of Power which the beloved John had in naming this Day, is only ministeral or instru∣mental; the Lord Jesus giveth it, and he wrote it. This is the highest of their claim, who are Ministers, by whom Souls are brought to be∣lieve the Gospel: And no more was he but a faithful Messenger to declare that to be the Lord's Day, upon which the Lord himself had fixed his Name.

And thus enough hath been said to prove that this day, called the Lord's-day, was the first day of the week: but to put it further out of doubt, in the last place,

12. The Antient Fathers, whose Credit and Authority I see no cause to doubt, have positive∣ly declared that it was the first day of the week that John called the Lord's-day.

The first I shall mention is Ignatius,* 1.111 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.

Ignatius, saith my Author, was not only contemporary with St. John, but was his Disciple, or Scholar: now John, according to the best account we can have from Chro∣nology, * 1.112 wrote his Revelation in Pa••••os, whi∣ther 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 Mag∣nesians, * 1.113 we are not certain; nor is it mate∣rial. In that Epistle to the Magnesians, even according to the genuine Edition published by Bishop Vsher out of an antient Manu∣script, not that which is suspected, he doth earnestly exhort them not to Judaize, but to live as Christians—not any longer observing the Jewish, but the Lord's-day, on which Christ our Life rose again. It is manifest therefore, saith he, that within eight or ten years after John's writing, the Lord's-day did not signify the Jewish Sabbath, but the first day of the week, on which our Saviour rose again.

—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.

I might to this (saith this Author) add the Testimony of Polycarp,* 1.114 who was also a Disci∣ple of John, and collected and published these Epistles of Ignatius, and knew what St. John meant by the Lord's-day.

He proceeds to Justin Martyr,* 1.115 who saith,

He was not converted to the Christian Reli∣gion 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, and what they under∣stood St. John to mean by the Lord's-day; and how that Day was observed. On that day commonly called Sunday, there is held a Con∣gregation or general meeting together of all In∣habitants, whether of City or Country; and there are publickly read the Memorials or Monuments of the Apostles, or Writings of the Prophets.—Again, the day called Sun∣day 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* 1.116, but Dies Solis† 1.117, (be∣cause speaking to a Heathen Emperor) yet it was then solemnly observed.—

'Tis manifest therefore that the Lord's-day, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dominica, or Dies Dominicus, was the known name of a Day so called when John wrote his Revelation; that it was a day of Religious Worship, contradistinguished to that of the Jewish Sabbath, and so observed, and so called by Ignatius within eight or ten

years at most after John's writing that Book; which he would not have done if he had not thought it to be so meant by his Master St. John.

And in what manner it was observed in their solemn Religious Assemblies, Justin Martyr tells us,

He also adds Clemens, Ire∣naeus, 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,* 1.118 and sing Hymns to Christ; and not only sing his Prai∣ses, but celebrate his holy Supper on the Lord's-day.

And 'tis known to have been the common Question put to the Christians by the Pagans, Dost thou observe the Lord's-day?

The usual Answer was, I am a Christian, I dare not intermit it.—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.—

The learned Dr. Du-Veil cites not only Igna∣tius and Clemens,* 1.119 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 Re∣surrection of our Lord Jesus Christ, which we properly call the Lord's-day.—Eusebius saith, We keep holy the Lord's-day.

Dr. White cites Ignatius his Epistle ad Magnes.* 1.120 Instead of the Sabbath, let every Friend of Christ keep holy the Lord Christ's Day—in memory of his Resurrection,* 1.121 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 ho∣nourable Character upon the Lord's-day, de∣clareth what Esteem the Primitive Church en∣tertained of this day.

Moreover, Theodoret has this material Pas∣sage, 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.

Dionysius,* 1.122 Bishop of Corinth, saith, We have spent holy the Lord's-day (or passed thro it) to the end.

Tertullian, who flourish'd about the year 200, saith, On the Lord's-day we hold it lawful to feast* 1.123, because it is a day of Joy and Gladness: so that in his time the Title of Lord's-day was appropriated to the first day of the week.

Origen saith,* 1.124 The Lord rained Manna from Heaven first upon the first-Day, which is the Lord's-day, * 1.125 and upon the Sabbath none. Let the Jews understand that even our Lord's-day was pre∣ferred before the Jewish Sabbath.* 1.126

Athanasius's Testimony is also full:* 1.127 The Sab∣bath 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, but because it did belong to the Pedago∣gy of the Law: when Christ the great Master came, it became useless, as the Candle is put out when the Sun shines. He affirmed also, that the Sabbath and Circumcision were both of them legal Observances.

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. And so all along down to this day

'twas kept, and observ'd even by our blessed Reformers, as the Lord's-day, or a Day of his appointing, &c. Therefore from the whole we note, it was no Popish Innovation, nor, as Tillam falsly affirms, a Device of Antichrist, who changed Times and Laws, &c. But no more at this time.

SERMON IV.

Proving there is one day of the week in season to preach the Word, and that it is the first Day. That Collections by Divine Autho∣rity are to be made every first Day, &c. and that the Churches did meet on that day. That God hath inflicted dreadful Judgments on such as have profaned the Lord's-day. Several Arguments further urged, shewing when the Lord's-day begins, and how it ought to be observed.

SEventhly,* 1.128 Another Argument for the obser∣vance of the first Day, shall be taken from Paul's Charge to Timothy: Preach the Word, be instant in season, 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.

1. In season, implies a fit time for doing a Work; and so here a particular day Christ hath appointed for his Worship, Prayer, Preach∣ing, and Administration of all other Ordi∣nances.

2. But if there was not one precise day ap∣pointed by Christ to the end, and all days were alike under the Gospel; then on all days the Word would either be in season, or out of season: but since there is a time in season, and times out of season, I argue, there is one spe∣cial Day appointed for those great things to be done upon.

3. Solomon saith,* 1.129 to every thing there is a season, and a time to every Purpose under Heaven; i. e. a certain set time appointed by God to be ob∣served with the greatest diligence to the end for which it is ordained. And hath God set a time to every thing, and for every Purpose and Work; 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 Com∣mand; and in Gospel-times it must be the first Day of the week, (1.) Because the old Sab∣bath is gone. (2.) Because on this day Christ rested from all his Works, as God did from his. (3.) Because this Day he owned and confirmed by the miraculous effusion of his Spirit. (4.) Because on this Day his Disciples met together, 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. So that this Day is the day in season, or there is none at all; but that can't be, because there is a special season ap∣pointed to every thing and purpose under Hea∣ven.

4. This Day is the day in season, because it sutes with the state of Gospel-Believers; we first entering into Rest through Jesus Christ, who has done for us all we had to do, and born all those Burdens we were to bear in order to

our entering into Rest: therefore it can't sute with us to keep the old Sabbath, which in∣joyn'd the Creature to do and live, i.e. to la∣bor to do all that God commanded, in obedi∣ence even to the whole Law, if ever they would have Rest and Peace. So that the Jews Day shewed they were to work for Life according to the tenor of the first Covenant; but our Day shews we work from Life, and we have Rest, Life, and Peace first, or are justified, and so obey; and this from better, more Evangeli∣cal Principles. So that in Comparison of this day, this special season, all other days of the week are out of season for Gospel-work and Service.

Eightly The first day of the week is ap∣pointed by Christ under the Gospel to be ob∣served, * 1.130 because all the Gospel-Churches were required this day to make Collections for the poor Saints; 1 Cor. 16. 1, 2. As I have given order to the Churches of Galatia, even so do ye: upon the first Day of the week let every one lay by him as God hath prospered him, that there be no Gatherings when I come.

1. Observe what was the Practice of one Church as a Church, was the Practice of every Church. Besides, Paul saith, that the same thing he had given Orders about in the Churches of Galatia, and so no doubt in all Churches.

2. Paul in causing the Churches to be obe∣dient in this matter, received this Authority from Christ, as he intimates plainly enough in 1 Cor. 14. 37. If any Man think himself to be a Prophet, or spiritual, let him acknowledg that the things I wrote unto you are the Commandments of the Lord. And elsewhere he shews that with∣out the same Authority he durst not make the Gentiles obedient either by word or deed.

3. Here is a Duty injoyn'd then by Christ's Authority on all the Churches, and not by Paul any other ways than ministerially; which is upon every first Day to make Collections for the poor Saints: they must deposite their Alms all on the same day, which could not be done unless the Churches did assemble upon that day; and besure it was injoyned on that day, because they then did meet together for solemn Worship, and because such Acts of Mercy suted Sabbath-Duties, and were well-pleasing to God.

4. Besides, no Man can assingn a reason why the Churches should be required on every first Day to make Collections for the Poor, if it were not the usual Day in which they assembled themselves together.

Object. That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Greek for one, and there∣fore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may as well be rendered one day of the week as the first day of the week. Thus Mr. Bamfield on Acts 20. 7.

Answ. Take Dr. Wallis's Answer,* 1.131 viz. Sure∣ly this Author cannot think that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth any where signify other than the first Day of the week. 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.* 1.132 'Tis clear, saith one, to be the first Day of the week, since the same Phrase used by the Evan∣gelists is made use of here by the Apostle, who no question follows the Evangelists.

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, or the first from the Jewish Sabbath: therefore this is a meer Cavil.

Now every one knows (who understand any* 1.133

thing of this nature) that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the proper name of the very day next after the Jewish Sabbath, as much as one a Clock is the proper name of one hour, which is next after twelve: It must be great ignorance, or somewhat worse, thus to object. I will ap∣peal to himself* 1.134, whether ever he met with that Name in any other sense.

Object. They must on that Day lay by them as God had blessed them, i. e. then cast up their Ac∣counts, tell their Mony, reckon their Stock, com∣pute their expences, &c. and not collect Mony, or lay it together on that day.

A wise Objection, saith Dr. Wallis; as tho all this could not be done before (so far as necessa∣ry) and they on Sunday put so much into the Poors Box, or give it to the Deacons, &c.

2. According to this childish Objection, they were but bid, as it were, to take so much Mo∣ney as they purposed to give out of one Pocket on that day, and put it by it self into another. But I will appeal to them whether this would have prevented any gatherings when the Apo∣stle came to them; 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: 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 Wor∣ship, to gather Money for their poor Brethren and Sisters.

3.

The constant day of the Churches so∣lemn assemblings,* 1.135 being fixed, saith Dr. O∣wen, Paul here takes it for granted, and directs them to the observance of a special Duty on that day.

Object. But here is no mention made of any meeting that was, or was to be at this Season, or the least prescription binding the Conscience to the weekly observation of the First-day, for a Sab∣bath by divine Appointment.

Answ. As the Doctor saith, this and other Churches were before fixed on the constant ob∣servance 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 that among all the Churches. 'Tis enough that on this day the Churches met, not to preach only and make gatherings for the Poor,* 1.136 but to administer the Lord's Sup∣per: 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, but this is his Day, wholly to be sequestered to his Service, and therefore of divine Institution: Had it been said, on every Seventh-day let every one lay by him, &c. our Opponents would have urg'd it as a great proof for their Sabbath.

What some except,* 1.137 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, or where they pleas∣ed, is exceeding weak, and unsutable to the mind of the Apostle. For to what end should they be limited to a day, and that the first of the Week, for doing of that which might as well, and to as good purpose and advan∣tage, be performed at any other time, or on a∣ny other day of the Week whatever? Besides, it was such a laying aside, such a treasuring of

it in a common Stock, as that there should be no need of any Collection when the Apostle came.

—

And now if this Practice and Example of the Primitive Churches be no Rule to us, or bind us not, certainly nothing they did or pra∣ctised as Churches, can oblige us: Nay, if so, worse will follow also for if their Example in observing the First-day be no warrant for us, 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; seeing we are by no Precept nor Precedent obliged to keep the Jewish Sabbath. So that these men from hence appear the chiefest Enemies to any Gospel-Sabbath, or day of Rest and solemn Wor∣ship in the World.

Note also,* 1.138 that this day was not observed, or to be observed once only, but as a thing in course, and so presumed by the Apostle when he gave particular Directions concerning a Collection for the poor Saints to be made weekly on that day: 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: for Paul in another case saith,* 1.139 as he ordained in all Churches of the Saints: they all walked by one and the same Rule, and observed besure one and the same day, and discharged the same Duties upon that day.

The First-day of the Week therefore being that on which Christ rose from the Dead, and upon which the Churches met together in one place to break Bread,* 1.140 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, while he was with them forty days, giving Commandments to his Apostles about things pertaining unto the Kingdom of God, and set∣ling the Affairs of the Christian Church. And no doubt the observance of the First-day was one thing he commanded, because on that day they afterwards met together, and were most eminently owned in so doing, Acts 2. 1, 2.

And what signifies their Objection, There is no express Command to observe this Day? As if it must be expressed, as one observes, be it enacted. My Brethren, an approved practice in God's Worship, frequently repeated, attest∣ed by Miracles, incouraged by Christ's own Example, with that of the Apostles and Chri∣stian Churches, and continued ever since, is evidence sufficient that it is the Will of God that this Day ought to be observed: and such as cannot see it, must remain blind.

As to such as still question whether this was the First-day of the Week, let me note one thing more. Beza* 1.141 had an antient Manuscript where it is called the Lord's Day: Let every one on the Lord's Day lay by him, &c. But e∣nough was said to that before; it was the First-day of the Week, and therefore the Lord's day.

And if this day had not been more holy, or more fit for this Work of Love than any o∣ther, * 1.142 Paul durst not have limited them to this Day, nor have honoured this Day above any other, yea above the Jewish Seventh-day. Moreover, saith Mr. Shepherd, the Apostle doth not in this place immediately appoint and institute the Sabbath, but supposeth it to be so already (as Mr. Primrose is forced to acknow∣ledg) and we know Dutys of Mercy and Charity, as well as of necessary Piety, are

Sabbath-dutys: for which end this Day was more fit for those Collections than any other day, being then generally together, and their Hearts warmed under the Word, &c.

There must, saith another* 1.143, be some pecu∣liar thing in this Day, making it fit, yea more fit for such a purpose as doing Works of Cha∣rity on it, rather than on any other: And the Apostle commanding this in all the Churches, doth necessarily presuppose a Reason why he doth it, as drawn from some fitness of this Day above another.

Now if we will, saith he, enquire, no rea∣son can be given but that the Seventh-day Sab∣bath was expired, and the First-day instituted in its place, for otherwise any day was alike; 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, than reserve it to the beginning of another Week. The fit∣ness then flows from this, that the First-day being the day of their solemn communion with God and one another, and of their partaking most liberally of Spiritual Blessings from him, therefore they should be most warm'd in their Affections, and most liberal in their Communi∣cations 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:* 1.144

The Apostle did ordain in the Church of Corinth, when they met for Reli∣gion weekly (as the Lord's Days returned) Alms should be collected for the Poors use;

and what they seem privately to have laid a∣side, as their condition permitted, to bestow for the comfort of the Poor; and that which was thus laid aside, they kept with them∣selves till the First-day of the Week, when they deposited it with the Rulers of the Church for the Poors use. He that shall more con∣siderately weigh the Apostle's Phrase, may well enough see this was his meaning: for he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. i. e. against the First-day in every Week, or when the first of every Week comes; so as it is said among the Grecians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Water ready for washing ones hands. In like man∣ner the Alms which were privately laid aside of every one, were deposited on the First-day of the Week for the help of the needy; 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, or on the First-day of the Week.

Leo admonished his Hearers, because on the Lord's Day there should be a Collection, to prepare themselves for a voluntary Devotion, and that every one according to his ability might have fellowship in that most Sacred Ob∣lation

.

From which Testimony one may easily ga∣ther, that the Christians laid aside by them∣selves their Collections against the Lord's Day, which they deposited with the Rulers of the Church to be bestowed

. Thus Dr. Young.

So that it appears it was on the close of the 7th day, or at the weeks end, that they cast up their Accounts, computed their Stock, and not on the Lord's Day; 'twas not then to be laid

aside, but what they had over night laid a∣side, on the Lord's Day they put into the Dea∣cons hand, and so prevented gatherings when Paul came.

9. And lastly, Those fearful Judgments in∣flicted by God on such as have profan'd the Lord's Day, shew it is of Divine Institution. Can any think that Jehovah would punish any Person for neglecting or violating an Humane Tradition, or an Ordinance of Man?

1. A Husbandman grinding Corn in a Mill upon the Lord's Day,* 1.145 had his Meal burnt to Ashes.

2. Another carrying Corn on this Day, had his Barn and all his Corn in it burnt with Fire from Heaven the next night after.

3. A certain Noble-man profaning the Lord's Day usually in hunting, had a Child by his Wife with a Head like a Dog, and with Ears and Chaps crying like a Hound.

4. A covetous Woman at Kingsta••e in France, 1659. using to work with her Maids on the Lord's Day on Flax, Fire seemed to issue out of the Flax, yet did them no harm, and was quickly quenched: But taking no warning, the third Sunday after it took fire again, and burnt the House, and so terribly scorch'd the wretched Woman and two of her Children, that they died the next day; yet a Child in the Cradle was taken out of the fire alive, and un∣burnt.

5. In Paris Garden,* 1.146 at a Bear-baiting on the Lord's Day, the Scaffolds fell down and slew eight Persons.

6. Stratford upon Avon was twice almost consumed with Fire for profaning the Lord's Day.

7. There was a Market kept at Tiverton on the Lord's-day: And their Godly Minister told them, some Judgments would fall upon them, which fell out, 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: And again in Aug. 1612. not reforming their evil Practices, the whole Town was again consumed by Fire, save about thirty Houses of poor Peo∣ple, with a School-house and Alms-house.

8. Mr. Fenner says that he remember'd above twelve Judgments were shewed within half a year for the breach of the Lord's-day.* 1.147

9. Another Divine says that a Miller had his Mill twice burned down for grinding on the Lord's-day.

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, or bearing Burdens on the Jewish Sabbath-day. True, while the se∣venth Day continued the Lord's Sabbath, there are on Record Judgments that fell on such as profaned it, but never since.

And tho God doth not usually this way pu∣nish Sinners for their bold and daring Sins, 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.

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.

In Answer take what Dr. Wallis hath said in his Rejoinder to Mr. Bampfield.* 1.148

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 Sab∣bath in their week) but do you not know also in the same Records Sunday is called Dies Do∣minicus, the Lord's-day? And if those prove Saturday to be the Jewish Sabbath, why should not these as well prove Sunday to be the Lord's-day? All the difference is, as to that you were quick-sighted, but blind as to this. 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 Abla∣tive, meaning (I suppose) that Saturday is the day which had been the Jewish Sabbath, but this the day which is the Lord's-day. Which different Construction seems plainly to intend in our Law a different import of the words: by Dies Saturni, or Dies Lunae, we do not mean a Day instituted by Saturn or the Moon, as by Dies Dominica we do mean the Day instituted by our Lord; like as by Coena Dominica we mean the Supper instituted by our Lord▪ So that these Records do you no Service at all, but Disservice.

I shall here, before I close, add a few Syl∣logistical Arguments for our Opponents to answer.

Arg. 1. If the holy Spirit doth write the whole Moral Law of God in the Hearts of all

true Believers, but doth not write the Law of the Seventh-day Sabbath in their Hearts; then the Seventh-day Sabbath is no Moral Precept: but the former is true, Ergo.

Arg. 2. The holy Spirit doth convince all Gospel-Believers of all immoral Evils, or of every simple moral Precept; the holy Spirit doth not convince all Gospel-Believers it is an Evil not to observe the seventh Day as a Sab∣bath, nor that this is a moral Precept: Ergo, 'Tis not an immoral Evil to work upon that day, &c. Or thus,

Arg. 3. The holy Spirit guides all true Be∣lievers into all Truths that result from the holy Nature of God, or that are good, and there∣fore commanded; the holy Spirit doth not guide all true Believers to observe the seventh Day as a Sabbath: Ergo, the Seventh-day Sab∣bath 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; the Seventh-day Sabbath ought not by us to be observed: but the for∣mer is true; Ergo, 'tis not our duty to observe that Day.

Arg. 5. If Christ and Paul after him, have made known or declared the whole Counsel and Will of God, or whatsoever we should be∣lieve, observe and practise; but have not made known or declar'd it is our duty to observe the seventh Day, then 'tis not our duty to ob∣serve it: but the former is true, Ergo.

Arg. 6. If the Law of the Seventh-day Sab∣bath, as given by Moses, belonged wholly, or was annexed to the Judgments of the Mosaical Oeconomy, and the Judgments of the Mosaical Oeconomy belong not to the Gospel-Church;

then the Law of the Sabbath, as given by Moses, belongs not to us, but this is so, because Death was the Penalty of the breach thereof; Ergo.

Object. What if we grant that all the ten Commandments belonged, or were annexed to the Mosaical Oeconomy; are all the ten Command∣ments abrogated therefore, or not in force to us?

Answ. I have shewed that the whole Moral Law is given forth by Christ considered as Me∣diator; and that we are not obliged to observe them as given by Moses: and the precise seventh Day being no simple Moral Precept, but merely Judaical, pertaining to the Covenant of Works, our Lord hath not nor could confirm that Pre∣cept in the Gospel: so that it appears the Sabbath only belonged to the Mosaical Oeconomy, and will you affirm that of all the Ten.

One Sabbatarian* 1.149 saith, That all the ten Commandments had the Penalty of Death annexed to them to be inflicted by the Magistrate: which, saith he, is an evident distinction between Moral Laws and Laws Ceremonial, &c. Again he saith,* 1.150 the Sabbath having the same Penalty that the other nine have, it convincingly proves the Morality of it.

Answ. 1. This shews that none of the ten Commandments, as given by Moses, are in force to Believers, 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, yet the precise seventh Day being no Moral Precept, but only Judaical, is gone, it not be∣ing given forth anew in the Gospel, nor could be given with its old Sanction, viz. the Penalty of Death to be inflicted on such that break it, because the Gospel-Church is no Political Body or Civil State, they can't inflict Death on such

as transgress this, or other Precepts.

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* 1.151, those Temporal Punish∣ments only belonged to the Mosaical Oeconomy: many in the Gospel-Church, before call'd, were guilty of the gross breach of divers moral Pre∣cepts, yet were not to be put to death, Christ came not to take away Mens Lives, but to save them both from temporal and eternal Death.

3. Moreover, it is a grand mistake to say, that the Penalty of Death distinguisheth Moral Laws from Ceremonial: for he that in the days of Atonement did not afflict his Soul,* 1.152 must die, or be cut off; and whosoever toucheth the Mount, shall be surely put to death.* 1.153 And he that was not circumcised, must die, or he cut off; so for divers other Sins† 1.154 that were not Moral Pre∣cepts. 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, as to endeavour to carry the People back again to that fiery Law, which was so terrible, as the Apostle shews, ver. 21. But it is no marvel they do thus, when they that intimate the Law and Covenant, Exod. 20. was the Covenant of Grace. If I have an Answer (God sparing my Life) you shall see what some of their chief Writers have said as to this, and some other things, that may seem more dis∣tasteful to all pious Christians.

Arg. 7. If the first Day was observed as a day of Worship by the Apostolical Church, and no other day of the week; then the first Day is that day of Worship which we should observe: but the first Day was so observed, &c. Ergo.

Arg. 8. If Moses as a Lawgiver abode no longer than till Christ put an end to his Mi∣nistration, * 1.155 and Christ as Mediator is our only Lawgiver under the Gospel, yet hath not commanded us to observe the Seventh-day Sabbath; then 'tis not our duty to ob∣serve it: but Moses as a Lawgiver abode no longer, &c. Ergo.

Arg. 9. If all Sabbaths given to the Jews, without exception, were shadows of things to come, whereof the Body is Christ; then was their weekly Sabbath a shadow: but all their Sabbaths without exception were shadows, &c. Ergo.

Arg. 10. Whatsoever Practice it be that o∣pens a door to Judaism, and genders to Bondage, can be no Truth of Christ; but the observa∣tion of the old Seventh-day Sabbath opens a door to Judaism, &c. Ergo* 1.156.

Arg. 11. Whatsoever Principle and Practice reflects upon the Honour of Christ as Media∣tor, King and Lawgiver to his Church, who was more faithful than Moses, can be no Truth of Christ; but the Principle and Practice of the old Jewish Sabbath reflects, &c. Ergo. evident 'tis Christ hath nowhere taught or com∣manded it; so that if it be our duty, we must go to Moses's Law for it: and 'tis foolish to say, Christ as Mediator gave the Law of the Decalogue, tho as God he gave not that only, but the whole Ceremonial Law also.

Arg. 12. That Principle and Practice that has many evil and dangerous Consequents at∣tending it, is no Truth of God; but the Prin∣ciple and Practice of some who keep the se∣venth Day, is so attended, &c. Ergo.

To conclude, Let no Christian any more doubt, that the Lord's Day is that day we ought

to observe to him in all Sacred Devotion and Piety. Consider,

1. God hath built all things upon Jesus Christ, and so this Day of Rest; wherefore it stands as fast as its Foundation.

2. God the Father declared, Thou art my Son, this day have I begotten thee, (that is, from the dead) and this was on the First-day of the Week.

3. This was the First-day of Christ's King∣dom.

4. This Day Christ rested from his Work, therefore this day remains as a day of Rest to us.

5. This Day our Redemption was finished, and Christ received our discharge from Sin and Wrath for ever.

6. On this Day the Typical Sabbath was ceased, and all Shadows of the Law vanquished.

7. In him whom the old Sabbath shadowed forth, must we seek our Rest, and a day of Rest; we in him being freed from all legal Labour, servile Fear, and from the burden of all Sin and Misery.

8. On this Day the Disciples met, and Christ preached Peace to them; and on this day mil∣lions of Souls have been converted.

9. On this Day John saw Jesus Christ walk∣ing in the midst of the seven Churches in Asia.

10. This Day was confirmed by the miracu∣lous effusion of the Spirit.

11. On this Day the Gospel-Churches met to∣gether to break Bread, and to discharge all parts of Gospel-Worship.

12. This is the Day when preaching the Word is in season.

13. On this day Collections were made for the Poor in all the Churches of the Saints.

14. This is the Lord's Day; all other days he allows us to do work upon, but this is whol∣ly his own Day; he lays claim to this only, O give it wholly up to him

15. This Day all the Godly have observed in every Age of the Church to these present Times.

16. For profaning this Day, God hath in∣flicted many sore and fearful Judgments.

And thus I shall close what I shall say at present for the observation of the First-day of the Week, as a Day of Rest and solemn Wor∣ship.

When the Lord's Day begins.

1. Some think we ought to begin it at the time when the Jews began their Sabbath;* 1.157 o∣thers from Midnight to Midnight; others from Morning to Evening. Take what Dr. Owen saith to this, which I think is very full and clear.

Some,* 1.158 saith he, contend that it is a natu∣ral Day, consisting of 24 hours, beginning with the evening of the preceding day, and ending with the same of its own; and ac∣cordingly so was the Church of Israel di∣rected, Levit. 23. 32. Altho that doth not seem to be a general direction for the obser∣vation of 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 month, vers. 27.

However suppose it to belong also to the weekly Sabbath; it is evidently an addition to the Command particularly suted unto the Mosaical Pedagogy, that the Day might com∣prize the Sacrifice of the proceeding Evening

in the Service of it, from an Obedience whereunto we are freed by the Gospel. Nei∣ther can I subscribe to this Opinion; and that because in the Description and Limitati∣on of the original Seven Days, it is said of each of the Six, that it was constituted of an Evening and a Morning; but of the Day of Rest there is no such description, it is only cal∣led the Seventh-day, without any assignation of the preceding Evening unto it.

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. Now this is to be reckoned from Morning to Evening, Psal. 104. 20, 21, 22, 23. Thou makest dark∣ness, and it is night, &c.—Man goeth forth to his labour until the evening. The day of La∣bour is from the removal of darkness, and the night by the light of the Sun, until the return of them again; which allowing for the alte∣rations of the day in the several seasons of the year, seems to be the just measure of our Day of Rest.

3. Our Lord Jesus Christ, who in his Re∣surrection 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, when the beamings of the light of the Sun began to expel the darkness of the Night; or when it dawned towards Day, as is variously expressed by the Evange∣lists: This with me determines this whole matter.

4. Meer cessation from Labour in the Night, seems to have no place in the spiritual Rest of the Gospel to be expressed on this Day, nor to be by any thing distinguished

from the Night of any other day in the Week.

5. Supposing Christians under the Obliga∣tion of the direction given by Moses before∣mentioned, it may intangel them in the anxi∣ous scrupulous Intrigues which the Jews are subject unto about the beginning of the Even∣ing it self, about which their great Masters are at variance: which things belong not to the Oeconomy of the Gospel. Upon the whole matter I am inclinable to judg, and do so, that the observation of the Day is to be com∣mensurate to the use of our natural strength on any other day, from morning to night; and no∣thing is hereby lost that is needful to the due sanctification of it: For what is by some re∣quired as a part of its Sanctification, is neces∣sary and required as a due preparation there∣unto.

1. From what the learned and pious Doctor saith, I infer, that these Sabbatarians do not only Judaize in respect of the Seventh-day it self, but also as to the time when they begin their pretended Sabbath.

2. And as to what he says about the begin∣ning 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. And I think it would be a reproach to any Person to begin to work before midnight of the Lord's Day, or to suffer their Servants to work after twelve a Clock on the Seventh-day at night; nay, it might be better if they left off soon∣er, that so they may not be hindered in God's Service on his Day: for the natural Day with us begins at midnight, and ends at midnight; and tho 'tis the Lord's Day, not the Night, we are to observe in his solemn Worship, 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, and then certainly to continue our meditation after the day is past, till it is fit to go to our natural Rest: and the contrary is a scandal and reproach to Religion and true Piety.

How the Lord's Day should be kept.

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, or observe it to the Lord.

1. Evident it is that some are carried away by delusion, who believe all days are alike, and so every day should be kept as a Sabbath; 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; and so all Gospel-worship, Religion, Piety, and the special Day of Worship will soon fall together.

2. Nay, and I am satisfied, that one grand cause of the lamentable decay of true Zeal and Piety, and of the grievous witherings a∣mong us in these days, is that sad carelesness and looseness about a due and religious obser∣vance of the Lord's Day: For when more Con∣science was made of the Dutys of this Day, 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.

3. Yet,* 1.159 as Reverend Owen observes, several

Instances there are of the Miscarriages of men on the one hand and on the other: Some for∣merly, and may be now, think they are ob∣liged to keep the Lord's Day after the manner the Jews kept the old Sabbath.

To which I might add, some are too Pharisaical in this matter. There hath been (saith the Do∣ctor)

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; on which some others have taken occasion there∣by to seek Relief, and have rejected the whole Command. So that it appears in this, as in many other cases, men are ready to run into extreams on the one hand or the other.

Directions,* 1.160 saith he, have been given, and not a few, for the observation of a Day of holy Rest, which either for the matter of them, or the manner prescribed, have no sufficient warrant or foundation in the Scrip∣ture.

Whereas some have made no distinction between the Sabbath as Moral* 1.161, and as Mo∣saical, unless it be merely in the change of the Day; and so have endeavour'd to intro∣duce the whole practice required on the lat∣ter into the Lord's Day.

Nay, as I shall shew you, they have asserted the simple morality of the fourth Command∣ment to consist in the observance of the pre∣cise First-day of the Week, or the Lord's Day, as the Saturday Sabbatarians do on the Se∣venth; which is no small Error on both sides, and is attended, as I have proved, with great Absurdities, and dangerous Consequences.

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 answer, First Negatively, not after that le∣gal, severe, or strict manner, as was the Jewish Sabbath under the Law. I am perswaded some good Men in the last Century have by an over∣heated 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 Pre∣cept. But if the morality of the fourth Com∣mand consisted not in the observation of the precise Seventh-day, as I have shewed, besure it doth not in the observance of the First-day, tho it be our Duty, by mere positive Right, to keep it wholly to the Lord. And should we press the observance of the Lord's Day with that severity and strictness the Seventh-day Sab∣bath was to be observed, we should bring our People into equal bondage with the Jews of old.

But let us avoid all Extreams on either hand; for as I hinted, some Learned Men formerly * 1.162 opened a door to loosness and licentiousness on the one hand, by not allowing the First-day's observance to be of Divine Institution, and so allowed of Sports and carnal Delights on the Lord's Days: I might mention Mr. Prim∣rose, Dr. Heylin, Pocklington, &c. So others 'tis evident have exceeded as much on the other hand; but 'tis best to keep in a medium betwixt both.

Therefore in the Negative,

1. I do not believe it is unlawful to kindle a Fire on the Lord's-day, because 'tis not forbid

in the Gospel, as it was under the Law on the old Sabbath-day.

2. I do not believe 'tis unlawful to travel further than a Jewish Sabbath-days Journey; whether to to hear a Sermon, or to visit a sick Person, or the like.

We have no bounds under the Gospel,* 1.163 saith Dr. Owen, for a Sabbath-days Journy, provi∣ded it be for Sabbath Ends. In brief, all Pains or Labour that our Station and Condi∣tion in this World, 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 incon∣sistent with the due observation of it. It may be the lot of one Man to take so much pains, and to travel so far for and in the due Celebra∣tion of the Lord's-day, as if another should do the like without his Occasions and Cir∣cumstances, it would be a profanation of it.

3. I do not believe it unlawful to dress a Dinner or Supper on the Lord's-day.

Re∣freshments helpful to Nature so far as to re∣fresh 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: to macerate the Body with Absti∣nences on this day, is required of none; 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 Pre∣cepts about not kindling a Fire on this day, baking and preparing the Food of it the day before, cannot be insisted on without a Re∣introduction of the seventh Day precisely, to whose observation they were annexed, and

thereby of the Spirit of the old Covenant.

1. Provided always these Refreshments be seasonable for the time of them, and not when publick Duties require our attendance on them.

And,

2. Accompanied with singular regard to the Rules of Temperance; As (1.) That there be no appearance of Evil. (2.) That Nature be not charged with any kind of Ex∣cess, so far as to be hindered rather than assisted in the Duties of the Day. (3.) That they are accompanied with Gravi∣ty and Sobriety, and Purity of Conversa∣tion.

—

To which let me add, certainly Masters of Families ought to take heed they do not put their Servants upon greater Labour on that day* 1.164 than needs must, so as to hinder them from a due attendance as often as possible on God's publick Worship.

Now what Dr. Owen saith, quite differs from that overheated Zeal which appeared in some Godly Ministers in former times.

What think you of what Dr. White† 1.165 re∣lates in his Treatise of the Sabbath, concern∣ing some Zealots in his time about sixty years ago?

I have read, and many there be alive which will justify it, how it was preach'd in a Mar∣ket 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 com∣mit Adultery.

It was preached in Somersetshire, that to throw a Bowl on the Sabbath-day, is as great a Sin as to kill a Man.

It was preached in Norfolk, that to make a Feast, or Wedding Dinner on the Lord's∣day,

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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 Suffolk, (I can name the Man, and I was present when he was con∣vened 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.

Such unaccountable Zeal hath done no small mischief to the Cause of Christ.

Two things I observe from what the Doctor notes:

1. That these Men thought we are under the like Obligation in observance of the first Day, as the Jews were on their seventh Day.

2. That they thought the Morality of the fourth Commandment consisted in the observa∣tion of the Lord's-day, or the first Day of the week, and so is a pure Moral Precept; both which I utterly deny, and the contrary I have proved.

Secondly, in the Affirmative I do say, that the first Day, tho it be of mere positive Right, ought to be observed wholly to the Lord: He that observes a day, let him observe it to the Lord; and day, much more the Lord's-day.

(1.) To the Lord, not to our selves, i.e. for our external Profit, or Pleasure.

(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 Morn∣ing, first in private, and then in Family Devotion. 1. In reading some part of God's Word; and, 2. In Prayer, laying aside all worldly business but what is of absolute necessity, and as much as in us lies, all worldly Discourse, and earth∣ly or worldly Thoughts; that the Lord on his

Day may have our Hearts as well as our Ears, Tongues and Feet: and then to attend the pub∣lick Worship, and that early; on the first Day of the week to seek Jesus, as Mary Mag∣dalen did.

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, when imploy'd in doing their own Business.

Do Men require the whole Day, and with the greatest care and diligence, to do their Work? And doth not the holy God re∣quire our utmost care and diligence in his Work and Service?* 1.166 Cursed is the Deceiver which hath in his Flock a Male, and voweth and sacrificeth unto the Lord a corrupt thing, &c. Again it is said,* 1.167 Cursed be he that doth the Work of the Lord negligently or deceitfully; that is, with a cold and careless Spirit.

My Brethren, God is a great King, and a jealous God for his Name, and sacred Wor∣ship: * 1.168 and he will be sanctified by all that draw near to him. And we must, I say, shew greater Care and Zeal in our serving him on his Day, if possible, than in doing Work for Man. (1.) He requires it of us:* 1.169 Whatsoever thy hand findeth to do, do it with thy might. (2.) He more deserves it from our hands: Should a Servant come to his day's Work at ten a Clock, certainly his Master would soon turn him off. O take heed lest God severely rebuke you for your sloth and carelesness in not attending early on his publick Worship.

IV. In the Evening to close the Lord's-day in reading, instructing our Families, and in repeating what we have heard, or in medita∣ting thereon, and in Prayer, and singing of

Psalms, Hymns, and Spiritual Songs. Thus the Primitive Christians kept the Lord's Day* 1.170.

V. Preparation for the Publick Worship is very necessary; 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, and your own Souls secretly fed and edified toge∣ther. And let no small matters hinder you, neither the length of the way, nor weather; say with your self, Sure I would not make these a plea or excuse, were I to receive some great earthly Profit.

VI. As to the Publick Worship, that con∣sists in reading God's Word, Preaching, Prayer, and singing of Psalms, with a free and chari∣table contribution for the poor Saints on every First-day of the Week; and if our Congre∣gations do not need such a weekly Collection, yet it ought to be made for others who may need our help: In which Contribution every one, save Receivers, ought to be Givers, ac∣cording to their Ability, tho it be but two Mites; and often on this day also the Lord's Supper is to be celebrated. These were the practices of the Primitive Christians, as Dr. Young abundantly hath shewed out of the Writings of the first Antient Fathers, as Igna∣tius, Justin Martyr, &c.

VII. Meditation is a great Duty on the Lord's Day,* 1.171 as Dr. Owen shews; and this, (1.) In respect of God himself, whose Glory we must make our end in all we do. We ought to meditate on the Majesty, Greatness, Omni∣sciency 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.

(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. Consider his Rest: God takes up his Rest in Christ, his Satis∣faction and Complacency in him, and in the Way and Covenant of Rest, for us thro him; therefore this is a sutable Subject of Meditation on this day.

(3.) Let us meditate upon the Glory and Excellency of Christ's Person, and of his won∣derful Love.

(4.) The Day it self, and its sacred Services, are to be meditated upon, 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 so he doth to us. On this day we were justified in Christ, accepted in Christ, par∣doned in Christ, as in our Head and Repre∣sentative on that very First-day he rose from the Dead. 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.

Caution. Let all take heed that none profane the Lord's Day, nor any way cast contempt up∣on it; which may be done many ways.

1. By doing servile Work on this day out of a covetous mind;* 1.172 and so instead of doing the Lord's Work on his day, they do their own.

2. By walking in the Fields for their own carnal pleasure and recreation. O this is an a∣bominable Evil.

3. In gaming, and playing, or sporting on the Lord's Day.

4. In taking upon them needless Journeys to visit their Friends, because they cannot, they pretend, spare any other day to do it, for fear

of outward loss to themselves and Families; Christ shall suffer the loss of his Honour and Ser∣vice, rather than they will lose any part of one of their own days.

5. Some will not spare time on working days for themselves or Servants to take a Potion of Physick to remove Distempers of the Body, but refer it to the Lord's Day; which certainly is a horrid Evil: And can they think God will bless that Physick?

Is it not Sacrilege to rob God of his Day (for any external advantage) which he hath de∣dicated and set apart for his own Worship? &c.

He that converts any time of the Lord's Day,* 1.173 saith one, to worldly Business, is a worse Thief than he that robs on the High-way: for such a Thief does but rob Man, but this Thief robs God,

he robs him of his Day.

6. Such as spend part of it in casting up their Debts, or setting their Shop-books right.

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.

8. Such as spend more time on the Morning of the Lord's Day, to dress and trim their Bo∣dies, than they take in Prayer, Reading, and Meditation, to prepare their Souls for God's holy Worship: These should be taken notice of and reproved; perhaps all the Morning is spent thus, and not two Minutes either in Prayer, Reading, or Meditation.

9. Such as neglect coming into the publick Worship of God on the Lord's Day, till per∣haps near half the Dutys of Worship are over: by this God is provoked, and shame attends

our Assemblies, and our Sacred Religion is ex∣posed to reproach. 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?

Let us reform in this case for the Lord's sake, or else throw off our Profession: God's Soul loaths lukewarmness; let us either be hot or quite cold, lest God spew us out of his Mouth.

10. In worldly and needless Discourses: how much time on the Lord's Day is this way idly wasted, and the day this way profaned, as well as in many other ways, which I shall now omit to mention.

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 may in∣joy God's Presence if not wanting to our selves. This is the Queen of Days (as Ignatius called it) which God hath crowned with Blessings; on which day the Spirit most gloriously de∣scended, and the dew of the same Spirit still falls upon our Souls, and we may write, This was the day of our new Birth, and in which Christ often carried our Souls into his Ban∣quetting-house, and also feasted us with the fat things thereof. This know assuredly, as you grow cold in respect of the day of Worship, you do certainly grow cold as to the Worship it self: and in this lies one of the great Evils of our present Day.

What Zeal did attend Christians in this Na∣tion in former times! 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.

Notes

• * 1.1

  The Doc∣trine rai∣sed.
• * 1.2

  Whatsoever the Apostles preached, Christ gave them Com∣mand so to do.
• * 1.3

  See 1 Cor. 14. 37.
• * 1.4

  1 Cor. 11. 23.
• * 1.5

  To appoint a weekly day of Wor∣ship is not in the pow∣er of the Church, &c.
• * 1.6

  Christian Sabbath, p. 127.
• * 1.7

  The equity of Precepts may abide.
• * 1.8

  Servants and Cattel still have one day in 7. to rest in.
• * 1.9

  Isa. 65. 17.
• * 1.10

  The day of Pentecost the first day of the Week.
• * 1.11

  The Wave-offering was the morrow af∣ter the weekly Sabbath.
• * 1.12

  Hist. of the Sab. par. 2. p. 13.
• * 1.13

  On the ten Command. p. 263.
• * 1.14

  Sab. Rediv. p. 491.
• * 1.15

  Christ. Sab. p. 37, 38.
• * 1.16

  Owen on the Sabb. p. 289.
• * 1.17

  Baxt. on the Sabb. p. 168.
• * 1.18

  1 Cor. 15.
• * 1.19

  Owen, p. 293.
• * 1.20

  Mr. War∣ren.
• * 1.21

  Proofs that Pen∣tecost was the first day of the week.
• * 1.22

  Deut. 16. 9.
• * 1.23

  Dr. Usher in his Let∣ter to Dr. Twiss, p. 91, 92.
• * 1.24

  See Dr. Usher's printed Letter.
• * 1.25

  1 Cor. 5. 7.
• * 1.26

  1 Cor. 15. 20.
• * 1.27

  Mat. 37. 52, 53.
• * 1.28

  Mr. War∣ren. Nazianze•• Orat. 44.
• * 1.29

  Numb. 28. 17.
• * 1.30

  1 Cor. 15. 20.
• * 1.31

  Truth or Antitype.
• * 1.32

  Pag. 81.
• * 1.33

  Heb. 4. ••. 10. 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.34

  Dr. Owen on the Sab. p. 256.
• * 1.35

  2 Cor. 5. 17, 18.
• * 1.36

  Pag. 258.
• * 1.37

  That is, God brings over the Law (as given on Mount Si∣nai) into the hands of Christ.
• * 1.38

  Pag. 262.
• * 1.39

  Heb. 7. 12.
• * 1.40

  Pag. 164. § 7.
• * 1.41

  Isa. 65. 17. ch. 66. 22, 23. 2 Pet. 3. 13. Rev. 21. 1. Rom. 8. 19. 20. 2 Cor. 5. 17. Gal. 6. 15.
• * 1.42

  Pag. 366.
• * 1.43

  The drift of the Apo∣stle here is to shew how the first day is established as our day of Rest un∣der the Gospel.
• * 1.44

  This the Doctor. shews the Apostle chiefly in∣tends.
• * 1.45

  Pag. 267.
• * 1.46

  § 10.
• * 1.47

  Pag. 269, 230, 231, &c.
• * 1.48

  Pag. 279.
• * 1.49

  § 20.
• * 1.50

  P. 284.
• * 1.51

  Christ ceased from his Work on the day of his Resur∣rection. P. 284. Sect. 23.
• * 1.52

  1 Tim. 3. 16.
• * 1.53

  Rom. 1. 4.
• * 1.54

  P. 286. Sect. 24.
• * 1.55

  P. 287. Sect. 25.
• * 1.56

  The first Day made by the Lord for a Day of Rest, Joy and Gladness in God's Worship.
• * 1.57

  Dies Do∣minicus, p. 71.
• * 1.58

  Joh. 20. 19.
• * 1.59

  Ver. 19.
• * 1.60

  Pag. 5. Cyril, l. 12. in Joh. p. 10, 26.
• * 1.61

  Christian Sabb. p. 20, 21, 22.
• * 1.62

  Jewish Sabb. p. 170.
• * 1.63

  The first day of the week a day of great Renown many ways.
• * 1.64

  Mr. War∣ren, p. 169.
• * 1.65

  Joh. 20. 19.
• * 1.66

  Mr. War∣ren, p. 175.
• * 1.67

  Tillam.
• * 1.68

  Mr. War∣ren, p. 178.
• * 1.69

  Luke 24. 46.
• * 1.70

  Ephes. 1. 16, 17.
• * 1.71

  John 20. 26.
• * 1.72

  Mr. War∣ren.
• * 1.73

  Luke 24. 30.
• * 1.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.75

  Duveil on Acts 20. p. 150, 151.
• * 1.76

  Hist. Eccl. Ch. 8.
• * 1.77

  Shepherd on the Sab. p. 215.
• * 1.78

  Baxter in answ. to our Opponents, p. 157.
• * 1.79

  Christian Sabbath, p. 30, 31.
• * 1.80

  Dr. Wallis, p. 32.
• * 1.81

  See Mr. War∣ren, p. 201.
• * 1.82

  Hughes on the Sab. p. 160, 162.
• * 1.83

  Du-Veil on Acts 20. 7.
• * 1.84

  Dr. Young's Lord's-day, p. 69.
• * 1.85

  Mat. 28. 1. Mark 16. 1. Luk. 24. 1. John 20.
• † 1.86

  Hom. 45. in 1 Cor.
• * 1.87

  Cont. Haer. l. 1. c. 10.
• * 1.88

  On the Sab. p. 390.
• * 1.89

  Socrat. lib. 5. cap. 22.
• * 1.90

  Durham on the Ten Command. p. 264.
• * 1.91

  The Lord's day the first day of the week, Rev. 1. 10.
• * 1.92

  Mr. War∣ren, p. 191.
• * 1.93

  Vid. Six∣ti Senensis Biblioth. Sanct. p. 308.
• * 1.94

  Isa. 58. 3.
• * 1.95

  Dr. Walls, p. 46.
• * 1.96

  1 Cor. 10. 21, 22. ch. 11. 27.
• * 1.97

  Eph. 1. 22.
• * 1.98

  Joh. 17. 2.
• * 1.99

  On the Sab. p. 223.
• * 1.100

  Mat. 28. 18.
• * 1.101

  Rom. 14. 9.
• * 1.102

  Owen on the Sab. p. 292.
• * 1.103

  Mr. Will. Fenner on the Sab. p. 81.
• * 1.104

  ••sal. 118. ••4.
• * 1.105

  Isa. 11. 10.
• * 1.106

  Rev. 20. 12.
• * 1.107

  Mr. Ley Sund. Sab.
• * 1.108

  Mat. 24. 36.
• * 1.109

  Mr. Geo. Hughs of Plym. A∣phorisms of the Sab. p. 135.
• * 1.110

  P. 140.
• * 1.111

  Epist. ad Trall. & Magnes.
• * 1.112

  Dr. Wallis Christ. Sab. Part. 1. p. 48, 49.
• * 1.113

  Dr. Young cites the same Pas∣sage also of Ignatius, p. 53.
• * 1.114

  Polycarp.
• * 1.115

  Justin Martyr an. 129. his second A∣pology.
• * 1.116

  The Lord's.
• † 1.117

  Sunday.
• * 1.118

  Warren on the Sabb. p. 195, 196.
• * 1.119

  On Act. 20. p. 150, 151.
• * 1.120

  Ep of Ely on the Sab. p. 74.
• * 1.121

  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.
• * 1.122

  See Mr. War∣ren's Jew∣ish Sabb. p. 22, 23.
• * 1.123

  Or un∣lawful to fast.
• * 1.124

  Origen an. 226.
• * 1.125

  Alsted.
• * 1.126

  Chron. Patr.
• * 1.127

  Athan. an. 326.
• * 1.128

  The Lord's Day is that Day in sea∣son in which the Word ought to be preached, &c,
• * 1.129

  Eccl. 3. 1.
• * 1.130

  Collections for the poor Saints to be made upon the first day of the week.
• * 1.131

  Christian Sab. p. 30, 31, 40, 41.
• * 1.132

  Durham on the Com∣mands, p. 269.
• * 1.133

  Dr. Wallis.
• * 1.134

  That is Mr. Bam∣field.
• * 1.135

  Owen on the Sabb. p. 391.
• * 1.136

  Act. 20. 7.
• * 1.137

  Owen, p. 391, 392.
• * 1.138

  Dr. Wallis.
• * 1.139

  1 Cor. 7. 17.
• * 1.140

  Acts 2. 1, 2. & 20. 7.
• * 1.141

  One or two Learned Men men∣tion this.
• * 1.142

  Shepherd on the Sab. p. 219.
• * 1.143

  Mr. Dur∣ham.
• * 1.144

  Young on the Lord's Day, p. 27.
• * 1.145

  I find 2 or 3 Authors citing these very Judg∣ments.
• * 1.146

  1582.
• * 1.147

  On the Sab. p. 83, 84.
• * 1.148

  Pag. 32.
• * 1.149

  Mr. Edw. Stennett on the Sab. p. 50.
• * 1.150

  Pag. 53. See the Snare bro∣ken.
• * 1.151

  And do not such as affirm o∣therwise, strangely Judaize?
• * 1.152

  Levit. 23. 29.
• * 1.153

  Exo. 19. 13.
• † 1.154

  Exod. 30. 33, 38. Lev. 7. 20, 21, 25, 27. & 17. 4, 9.
• * 1.155

  See Isa. 33. 22,
• * 1.156

  They plead for the Law as given in Horeb, with the Statutes and Judg∣ments.
• * 1.157

  When the Lord's Day begins.
• * 1.158

  Owen on the Sabb. p. 323.
• * 1.159

  On the Sab. P. 317.
• * 1.160

  Pag. 21.
• * 1.161

  That is, one day in seven, as he calls it, a moral po∣sitive else∣where.
• * 1.162

  And there are too ma∣ny of this sort also in our days.
• * 1.163

  On the Sab. p. 353.
• * 1.164

  Nor their Beasts nei∣ther, since God allows them this one day of the Week for Rest.
• † 1.165

  Bishop of Ely on the Sabbath, p. 235. Mr. Tho. Rogers Pref. before the Arti∣cles.
• * 1.166

  Mal. 1. 14.
• * 1.167

  Jer. 48. 10.
• * 1.168

  Levit. 10. 3.
• * 1.169

  Eccl. 9. 10.
• * 1.170

  Read Dr. Young on the Lord's Day of the next Age to the Apo∣stles.
• * 1.171

  On the Sab. p. 345.
• * 1.172

  How some profane the Lords Day.
• * 1.173

  Watson's Body of Divinity, p. 335.