brightness of his Fathers Glory the express image of his person as the Apostle speaketh And that in pursuance of an Eternal Covenant he was in the fulness of time â—â—nt into the world not only to work out mans redemption by his Active and passive obedience to the Law But also as the first Minister of the Gospel as the head and Law-giver of the Gospel Church to reveal his Fathers will for the Worship of God in it to this purpose he tells us Matth. 11.27 That all things were delivered him by the Father Accordingly Matth. 26. he instituteth the Lords Supper and in Matth. 28.18 he instituteth the Ministry preaching the Gospel and Baptisme and Matth. 28.20 he authorizeth his Apostles to teach whatsoever he had commanded them And lest we should think that although the alteration of the Acts of Worship were within Christs commission yet the alteration of the solemn time of Worship was not he hath inspired three of the four Evangelists to tell us what he asserted that he was Lord of the Sabbath Matth. 12.8 Mar. 2.28 Luk. 6.5 Texts which I wonder Mr. Titham should fancy to have any thing in them for the old Sabbath For he who reads any of the Evangelists must yield the sense to be this at first sight That he had authority to expound the Law of the Sabbath contrary to the rigid sense of the Doctors of those times so as it should allow a liberty for acts of necessity piety and mercy The words do plainly assert our Saviour an Authority to alter the Sabbath for he is Lord of it Our Brethren by their daily practice yield our Saviour a liberty to alter the Acts of Worship hence they do not offer Sacrifices as the Jews did though by the way observe our Saviour never said to us You shall no longer Sacrifice they allow of Baptisme instead of Circumcision though it be worthy of our Brethrens observation that Mr. Titham and Mr. Pooly fell to Circumcision and consequently to a denyall of Christ and under the terror of that Text If you be circumcised Christ shall profit you nothing Our Brethren also allow the Ordinances of the Lords Supper and Preaching and certainly it is very unreasonable for our Brethren to allow their Lord and Saviour the authority to alter the Acts of Worship and to deny him a power as to the time of Worship Certainly the time is not so considerable as to the glory of God as the Acts of Worship are besides that as I said before to deny our Saviour this Authority is to deny him to be God Equall with his Father and to deny what three of the Evangelists expresly assert with an even and also The Son of Man is Lord even or also of the Sabbath day CHAP. V. That the Lord Jesus Christ in pursuance of his Commission for establishing the Gospel Church did alter the Sabbath from the seventh to the first day of the Week How this appears THis being obtained we have nothing to doe but to prove That our Lord did alter the Sabbath day In order to which proof Sheppard Thes Sab. th 24. what that holy and learned man Mr. Sheppard hath said is to be observed We are not to expect such evidence from Scripture concerning this change as fond and humorous wits sometimes plead for in this controversie Namely that Christ should come with Drum and Trumpet as it were upon Mount Zion and proclaim by word or writing in express words The Jewish Sabbath is abrogated and the first day of the week instituted in its room to be observed of all Christians to the end of the world For it is not the Lords manner to speak so in many things concerning his Kingdom but as it were occasionally or in way of history or Epistle to some particular Church or people c. The Scripture saith that Christ after his resurrection continued upon the Earth forty dayes speaking of things concerning the Kingdom of God Acts 1.3 and St. John chap. 21. tells us that all things which he said were not written for the World would not have held the books Indeed it is not expressely said that in that time he instructed them as to the change of the Sabbath as it is not said he any time spake to them about the ceasing of Circumcision Sacrifices the Paschall Lamb c. nor is it said what in particular he taught them within those forty dayes But certainly a moderate degree of charity will inforce us to believe that what we shall find in Holy Writ the Apostles and primitive Churches exemplarily practising in this thing they learned either by word of mouth or by infallible inspiration from their Lord and Master which is all one to us and we must be very uncharitable to think that those first and greatest Ministers of the Gospel the greatest Light ever set upon the Lords Hill should by word of mouth or practice teach the Primitive Christians so weighty a thing as the change of the Sabbath without any direction or authority from the Lord Jesus Christ The Apostles in what they did were followers of Christ Jesus and upon this account 1. Cor. 11.1 the Apostle calls to the Corinthians to be followers of him and Phil. 4.9 Those things which you have learned and heard and seen in me do ye It is true the Examples of the Apostles are not in all things our rules nor by us to be imitated But in those things which they did not upon some special reason and wherein we can imitate them unquestionably they are to be imitated and that in force of many Scriptures speaking to that purpose And in such things their example unquestionably amounts to a divine Institution What have we more than the example of the Apostolical Churches practice for our use of Water in Baptisme administring the Lords Supper to Women c. So that the business in question will much lye upon these two things Whether we can shew any Institution of Christ or practice of the Apostolical Churches in this case Here we will also freely grant our Brethren That the exercise of holy dutyes on a day will not argue such a day was observed as a Sabbath But if we will prove that the first day of the week was by the Apostolical Church observed as the Christian Sabbath we must prove That Day set apart for Sabbath Services more than any other day in the Week and honoured above any other day for that end To this purpose there have been three more eminent Texts in the New Testament insisted on almost by all Divines who have handled this controversie I shall not pretend to add any thing much considerable to what hath been largely and learnedly said by Dr. Young Mr. Caudry Mr. Sheppard Mr. Warren c. but I shall gather what they have said into fewer words and give it my Brethren in their own tongue and it may be more in their own dialect in a plain and familiar style for I write not
ever kept the sabbath with Jews and Gentiles together much less Gentiles alone though they sate with them on that day to hear the word read in their synagogues and sometimes preached themselves 5. Nor have they proved that what they did was not to indulge the weakness of the Jews and to gain some of them while the Lords time of indulgence lasted and Christians newly converted might understand their liberty 6. Nor yet that they might have got the Jews together on other dayes which are the things Mr. Brabourn who hath spoken in this case and to better purpose than any other glories in It is true it was Paul the Minister of the Gentiles not Peter that did go into the synagogues and preacht sometimes on the seventh day but it was the same Paul that Acts 16. because of the Jews in those quarters circumcised Timothy as great an enemy as Mr. B. would have us believe him to Ceremonies For Mr. Bs. rule in Divinity That actions of holy men in scripture not contradicted have the force of a precept I doubt the truth of it But will freely yield him That the Actions of the Apostles possible to be done by us and for which there cannot be a particular reason given why they should not alledge or for which there cannot be a reason given why the Apostles at that time did them which reason will not now hold have the force of a precept But we alledge a particular reason viz. to avoid the offence of the Jews and to gain some of them we have no cause now of fear for the one nor hope for the other In the mean time Mr. B. and we are agreed in his other rule That actions of the holy Apostles in Scripture not only not contradicted but also such as in the fourth commandment are commanded have the force of a precept But I have before shewed that the seventh day sabbath is no more commanded in the fourth commandment than sacrificing is in the second Commandment The general is commanded 1. A sabbath 2. A whole day 3. One whole day in seven 4. Such a one as God had appointed or should appoint but not that seventh day further than it was then the appointed day and for so long time as it should so continue But enough is said as to the inforcing of the first main text Act. 20.7 The second text is that 1 Cor. 16.1 2. As to the Collection of the Saints as I have ordained in the Churches of Galatia so do you Vpon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gatherings when I come Many things are observable from this text as light as some of our brethren make of it 1. Here is a collection for the Saints directed to be against the first day of the week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words so translated are the same with those Mar. 28.1 Luk. 24.1 Joh. 20.1 Act. 20.7 and do out of question signifie that day of the week on which our Lord rose therefore they do but miserably baffle who would translate it one day of the week For it cannot be so read in any of the Evangelists with out manifest injury to the sense That collecting for the Saints is a pious and charitable work fit for the sabbath though such a work as may be done on the day as praying and preaching may is not to be denied 2. It is not necessary we should translate it upon the first day of the week It signifies as well against the first day of the week so Mar. 15.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the feast he released to them one prisoner that plainly is the sense of the text for the Jews would not come into the Judgement Hall upon the first day 3. He doth not only limit the time but he makes an ordinance in the case and that not only for his Church but for the Churches of Galatia also Let any one soberly judge whether they can think that the great Apostle who was so zealous of the Churches liberty and who had so particularly declared his zeal to the Galatians Chap. 5. who also used to deliver unto the Churches what he had received from the Lord. 1 Cor. 11. and so carefully to distinguish betwixt things which he advised as a man without special revelation and what he ordained as given him in charge by his Master as appears in that Epistle to the Corinthians would have made a Law binding the Corinthians consciences to have their charity ready Against the first day of the week If the Lord had not given it him in charge 4. Why doth he limit it to the Lords day the first day of the week But that it was a known day amongst Christians when the Church was wont to meet and they having before against that day laid it by them in store might have a convenient opportunity to bring it with them to the Church meeting and deliver it to the Deacons as an acceptable gospel sacrifice unto the Lord. And when also by hearing the word of God preached and the other spiritual duties which that day should be performed they might have their hearts warmed into that due chearfulness and readiness which became those who gave unto the Lord. 5. Lastly I desire our brethren would seriously consider whether this text doth not imply a sanctification of that day by some former precept of Christ and his Apostles If there were a Law in England that there should be a collection for the Saints made in or against the fifth of November Would not this imply that that day was a known day either in respect of some law setting a mark upon it or some general observation of it But if this were a Church constitution it would yet argue further and that the Church on that day would meet and take an account of it The Apostle orders a collection for the faints to be made in or against the first day of the week This certainly argues a special remark upon that day and an usage for the Church to meet and and so excellently agrees with that Acts 20.7 For what Mr. Tilham or Mr. Brabourn saith to weaken this proof it is of little value Mr. B. saith that this order is but for a single action once to be done To grant him what he saith though the term may as well be expounded of every first day as of one especially that one being no way notified but only guessed by Mr. B. to be the next following the receit of that Epistle For though St. Paul would have no gatherings for the strangers when he came yet there might be collections for their own And we know that having collections every Lords day was in use in the primitive Church after their prayers whence the prayers were themselves called collects But I say to grant this still the question remains why This collection is ordained to be made Against or in the
first day of the week more than any other Whereas both he and Mr. T. urge that the text only commands that every one should lay by himself not that he should give it to the Deacons Whence Mr. Tilham cavils that if this day had been their sabbath the Apostle would not have directed a survey of their estates how God had prospered them I have shewed before the Apostle commands this survey and a laying by themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the first day of the week We ask why against that day more than another but that it was a day when the Church used to meet and they might have an excellent opportunity to bring it in and have their hearts warmed by the duties of that day into a due chearfulness becoming them who give unto the Lord. But M. T. will not acknowledge a collection a Lords day or a sabbath duty For then he thinks the Apostle would not have added that there be no gatherings when I come Verily the mans ignorance is to be pitied Works of piety mercy and necessity are doubtless sabbath duties or our Saviour would never have healed lame persons on that day The Apostles meaning therefore doubtless is That there be no gatherings for these Brethren-strangers when I come But suppose it be yet Mr. T. tells us that a survey of their estates which the Apostle doth implicitly command that they may see how God had prospered them was no sabbath work But there is no need as I have said we should so translate it nor do I think it the sense that the laying aside should be on the first day of the week but against the first day of the week Here 's no survey of estates directed on that day In short say what we will our brethren so fond of this notion will make us believe that the strength of our argument from this text lies that we think that the Apostle here directed a collection on the first day of the week whereas we tell them that if it were so plain as if written with a Sun beam we do not think that would prove it a collection for the saints was a pious and charitable work but might be done or directed on any day But this is that we urge from the text It is plain from holy writ that the Apostles gave a peculiar honour to this day more than to any other day of the week Though on the seventh day the Apostles so long as the Jewish rites were indulged or so long as they had any hopes to convince the Jews when they came where the Jews had Synagogues went in and heard with them yea and preached to them Yet 1. They never met in a perfect Congregation of Christians on that day that we read of but on the Lords day they did Act. 20.7 2. The Apostle ordains their gospel sacrifice their collection for the poor Saints at Hierusalem rather against this day than any other But possibly we may find that as the Apostles unquestionably by direction from their Lord gave more honour to this day than to any other So our Lord himself also did so 1. This was the day on which he rose again from the dead This I am sure they will not deny and verily this is not inconsiderable Let us but here weigh two or three things 1. The Resurrection of Christ was the Lord Christs great work by which he shewed himself to be Lord and Christ and so confirmed the whole gospel and whatsoever he instituted in his worship It was that work of his which gave evidence to the vertue both of his life and death To this end saith the Apostle Christ both died and ROSE again that he might be Lord both of the dead and of the living By this he was declared to be the Son of God with power Rom. 1.4 Hence is our justification Rom. 4.25 Hence our peace of conscience Rom. 8.34 Hence our lively hope and the answer of a good conscience 1 Pet. 1.3 It was our great Lords first holy-day as I may say Of the day of Christs suffering he saith THIS IS YOUR DAY and the power of darkness a day in which God hath given leave to the Devil and his instruments to play their pranks But this was His day This was the Lord Christs rest The day in which he rested from the work of Redemption As his Father had done on the seventh day from the work of Creation 2. May we not soberly think that our great Lord should and did choose to lie in his grave on the sabbath day on purpose to let us know that that sabbath died with him and to rise the next day that he might point out unto us the new sabbath which he had made for the new heaven and new earth which he had now created on purpose to rise upon the first day that his Father by the change of the day might have no loss as to the time consecrated by the fourth commandment Our Lord could have ordered his death so as he might have died and risen again on the 2 3 4 or 5 days he chooseth so to dye that he shall be buried during the whole Jewish sabbath and early in the next morning he ariseth Leâ— us in the next place consider what he did when he was risen The Evangelists record not so full a communion of our Lord with the world nor with his disciples after the resurrection for forty dayâ— he was seen of them In that time counting the day on which he rose were seveâ— Christian sabbaths or first days of the week We read only of our Saviours appearing the two first of them 1. On the day of his resurrection he appeareth to Mary Magdalene looking in the grave for him and to some disciples goiâ—â— to Emaus Luk. 24.13 and to the Eleveâ— met at Hierusalem Luk. 24.36 Joh. 20 1â— and again 2. After eight days saith St. Joh. 20.26 We read but of two apparitions more thâ— one at the Sea of Tiberias Joh. 21. Thâ— other in Galilee which St. Matthew littâ— more than barely mentions Mat. 28.16 17 We do not think Christs appearing made sabbath but Christs owning his disciple meetings on these dayes by appearing theâ— to them speaks not a little in the case especially if it be observed that nothing of any worldly discourse is mentioned as passing at these times but our saviour at the Sea of Tiberias talks with them in their art freely But say our brethren zealous for the old sabbath 1. If the disciples of our Saviour had kept that day as a sabbath he or they would not have gone such a journey as 60 furlongs almost eight miles 1. Beza saith either Josephus is mistaken or some error is crept into the copy for he it is but 30 furlongs 2. The length of their furlongs we know not For our Saviour it was now no laâ—our to him to move Certain it is the way was so short as Luk. 24.33 in that 〈◊〉 hour they could return
Christs Nativity but it will pose them to prove that it was then known or so early taken notice of For those that dream of Easter-day above an hundred years after this this was in dispute when it should be kept Mr. Tilham and Mr. Brabourn both think and they do but think so that it was the seventh day but why should that be called the Lords day because he that day lay in the Grave think we God indeed in the Old Testament called it his Sabbath but was it ever so called in relation to Christ did Christ ever institute that Now why the first day of the week should be called the Lords day reason offers it self plentifully 1. In opposition to his suffering day of which he saith to his Persecutors This is your day and the power of darkness 2. It was the Day when he triumphed over Sin Death and Hell 3. It was the Day when he was with power manifested to be the Son of God Rom. 1.4 4. In all probability it was the day he instituted for the Christian Sabbath and therefore called the Lords day as the Sacrament is called the Lords Supper because he instituted it 5. Finally take all the Ancients from Ignatius who lived nearest the Apostle downward they all understood by the Lords day the first day of the week and accordingly kept it holy unto the Lord. Now let all these be laid together and I beseech our Brethren laying aside alâ— partiality prejudice and saction seriously to consider whether they will not amounâ— to as good a proof as we have for many other things that the Lord Christ hath instituted the Lords day for the Christian Sabbath though it be not in the Gospel proclaimed in so many words And in good earnest I think those of our Brethren who will not judge it sufficient if their Consciences weigh all Gospel Truths in the same ballance will be in no small danger of being warped in other and those very weighty Truths of the Gospel from a perversion in which the good Lord keep them and us all for his mercy sake CHAP. VI. That the Seventh Day is repealed I Suppose I have said enough to justifie the discharge of the Old Sabbath The â—cense which the fourth Commandment gives us to labour six dayes in the week â—vinceth us under no Obligation to keep more than one Sabbath Now if the first day of the week as we have proved be the Sabbath to be sanctified reason tells us the Jewish Sabbath is discharged Though the Scripture no where saith to us you shall not keep the Passeover nor you shall not circumcise yet we understand our selves discharged of both by the substitution of two other Gospel Sacraments It is the Lord will according to the fourth Commandment we should not be under an obligation to keep two dayes in each week and it is the Lords will as we have proved wâ— should keep the first day of the week whaâ— need we any further witness But yet it be needfull I think it is not hard tâ— evince it 1. The Jewish Sabbath as I have already proved was never primarily requireâ— in the Morall Law but only by thoâ— ceremonial or temporary Laws given to thâ— Jews which all acknowledge determine by the death of Christ and the extinction of the Jewish Polity and fell of couâ— when that fell The Ordinance for tâ—â— particular day of the week was but an Oâ—dinance given to hold untill the time Reformation but to add yet a little morâ— it hath been told our Brethren and I heartly wish they would deliberate upon it Thâ— the Apostle Rom. 14.5 blameth the â—mans that amongst them One man esteemâ— one day above another Gal. 4.10 he blamâ— them that they observed dayes and month and times and years That the Apostle â—al 2.16 cautioneth the Christians That â— man should judge them as to meat or drink â— in respect of an Holy-day or a New-moon â— the sabbath-Sabbath-day That these Texts are â— to be understood of the Lords day is â—dent 1. Because as we have proved the Apoâ—es themselves and the Christian Churches â—en observed it 2. Because the fourth Commandment â—d perpetually established 1. A Day 2. A â—venth Day to be sanctified Now the â—postles words must be interpreted so as â—t to lose us one of the ten Commandâ—ents 3. Because to interpret those Texts of all other Jewish Holy-dayes with an exâ—tion only to the weekly Sabbath seemâ— both an unreasonable interpretation too short for the terms of the Texts Vnreasonable it is an usual rule Vbi lex â— distinguit non est distinguendum we â—e no reason to distinguish where the rule â—es no distinction nor can any pretence reason be for limiting the sense in that â—â—oner but to reconcile the Apostles Preâ—t with the fourth Commandment which may quickly be without such a restriction according to what we have proved thâ— sense of it A Sabbath may remain though that Sabbath be abolished 2. It seems also too short The Apostle to the Galatians useth four terms Dayes Months Times Years Suppose by the years be meant thâ— yearly Feast of Atonement or the years â— Jubile by Moneths the New Moons bâ— Times their Feasts of the Passeover Pentecost c. still we want an interpretation for thâ— term Dayes which certainly must be understood of the Jewish seventh Dayes or Sabbaths returning every week 4. What Mr. Warren observes is also very considerable that all these Epistles werâ— wrote to Churches much leven'd with Judaism and under great temptations to it so that undoubtedly it was the Apostles intention by that term to declare the Christians freedom from the old Sabbath which also as it is plain from Deut. 5.15 haâ— something of a Type annexed unto it Buâ— enough hath been said to prove the olâ— Sabbath out of doors if not by repeal yeâ— by expiration as being a temporary Ordâ—nance and by the appointing of anothâ— Sabbath in the stead of it CHAP. VII To insist upon the old Sabbath is to Judaize and non-communion our selves to all Christian Churches in the World both in this and former Ages FRom what hath been said must needs follow that for us now to insist upon the old Sabbath hath a double guilt attending upon it 1. The first is Judaizing 2. The second is declining communion with all the Churches of Christ that are or ever were in the world Judaizing signifies a tenacious adhering to the Jewish Rites and Customs after that Christ hath established a New Heaven and a new Earth This was the Jews great sin It was one piece of our Lords errand into the world To change the customs which Moses delivered A Truth asserted by the first Christian Martyr and for it he was accused Acts 6.14 That this was one of those customs is plain if it were not commanded in the fourth Commandment which we have proved it was not Nor doth it hinder that it begun before Moses so did Sacrifices and Circumcision yet they were the
A MODEST PLEA FOR THE LORDS DAY OR RATHER The Summe of the PLEA made by Divines for the Lords Day as the Christian Sabbath AGAINST Those who contend for the Old Sabbath of the Seventh Day in other 〈◊〉 in the Creation By J. C. D. D. Mar. 2.28 The Son of Man is Lord also of the Saâ—â—â—th Acts 6.14 We have heard him say That this Jesus of Nazareth shall destroy this place and shall change the Customs which Moses delivered us Gal. 4 10. You observe DAYES and Moneths and Times and Years 〈◊〉 11. I am afraid of you lest I have bestowed labour in 〈◊〉 LONDON Printed in the Year 1669. To those Christians especially my Neighbours in the County of Norfolk who are zealous for the Observation of the Seventh Day Sabbath Brethren MY heart's desire and prayer to God for you all is that you might be saved For I bear you record that you have a zeal of God only if I make a doubt whether it be according to knowledge or no yea if I tell you I verily believe it is not according to knowledge I am sure your ingeunity is such that you will pardon it to me considering that my own perswasion and practice is differing from you and Charity which alwayes begins at home will not allow me to judge my self to practise upon ignorance though I am also one oâ— them who but know in part yet 〈◊〉 hope I desire to practise according to my knowledge Which if you will bâ— so charitable as to suppose I must judgâ— your zeal not to be according to knowledge And let me tell you as there is no more sacred fire than that of zeaâ— when it hath its due fuel and is exercised in a just and good cause sâ— there is no more dangerous fire when iâ— hath a mistaken object The zealouâ— soul runneth and as the man who runneth if he be in a right way come quicker than another to his journey end but if he be out of his way â— is sooner than another at a further distance from home So it is with thâ— zealous spirit I must profess let 〈◊〉 person be of what perswasion he will I must have a reverence for him if perceive that he differeth from me ouâ— of Conscience because he dareth not tâ— sin against God It is a noble temper to be afraid of sin If a person pretends conscience for a particular opinion and practice and in the mean time be a common drunkard swearer liar blasphemer unclean person one that lives as it were without God in the World making no conscience of reading the Scripture praying bringing up and governing his Family in the nurture and fear of the Lord only pretends conscience as to baptizing of Children keeping the Seventh day Sabbath this man is an hypocrite and dissembles with God and men for there is an uniformity in conscience and it would certainly oblige him to avoid known and confessed sins as much as what he doth fancy is a sin and as much oblige him to all as to any known duty But where I see a Christian walking close with God in the general of his conversation and differing from me in this or that point because he thinks he cannot without sin believe and practise what I do I cannot but love and honour him and be very far from their Religion who think it the best and most Gospel way to cudgel him into my Perswasion A Gaol or a Fire and Faggots never yet cured an erring Conscience Such Brethren though overtaken with a fault are certainly according to the Apostles counsell to be restored in the spirit of meekness and to be dealt with like rational Creatures argued and treated and perswaded out of their mistakes not cudgelled out of them This Brethren hath caused me to send this little Book amongst you so penned as I think you will not judge it to have any thing of bitterness in it and in so small a volume as I cannot despair but that you will bestow the reading of it nor will it ask you long time You will find in it the most of what hath been said by Divines in this case I have contracted their larger Discourses that I might not tire your patience and made what they have said in Latine or in more Scholastick terms plain to you by a free and familiar style The singularity of your dissent doth certainly call to you for the use of all possible means to finde out what indeed is the Truth of God in this point and there cannot be a greater witness against you of your want of sincerity than an unwillingness to read or hear what hath been or is or shall be said against you For though indeed there be some Articles of Faith some Principles of Religion about which it is a Christians wisdom not to admit disputes yet this is not such 't is no Fundamental in Religion that the seventh Day from the Creation is the Sabbath It is none of those points in which you cannot erre without breaking your union with the Head Christ yet is it no light point for it breaks communion with all Churches and that is no light matter And the Scripture sayes we are members of Christ and members one of another Although an erring Conscience obligeth him that is troubled with it to do nothing against it yet certainly he that hath it or hath reason but to suspect he hath it stands highly obliged to use all means to reform it and although the differing complexion of a Christians Conscience may oblige him for a time to walk divided from his Brethren yet he ought not to do it without many thoughts of heart because of his division and while he walks alone in obedience to his Conscience he ought also to sit alone and to keep silence To sit alone pondering with himself what is said on both sides and without prejudice weighing arguments in the ballance of the Sanctuary comparing spiritual things with spiritual And to keep silence both as to the publishing his singular and novel â—â—â—â—â—â—ns keeping to that excellent 〈◊〉 of the Apostle Rom. 14.22 Hast thou faith have it to thy self before God It is a mad fancy of some who think that every opinion in Religion is worth breaking the Churches peace for and also keeping silence as to inveighing against and reviling others otherwise perswaded and practising For which way went the Spirit of God from the multitudes of their Brethren unto them And besides who knowes not that there is the same distance betwixt their brethren and them and none can usurp such authority but those who will arrogate to themselves infallibility and take away the judgement of discerning which is the very root and basis of the Protestant Religion You know Brethren what Fetters I have upon me as to my publick Ministry If I were free I question whether I by it should have any capacity to serve your souls while you are under this mistake If I may do it with these
If therefore the Apostle did for a time allow the Jewes their Sabbath and go and preach amongst them on that day it was not so much as his circumcising Timothy which yet he did knowing the will of God for indulging his peoples weakness for a time Nor yet is it needfull that we should say the Jewish Sabbath was a Ceremony we say the Sabbath that is one day in seven was Originally morall but the keeping of the seventh from the Creation but a temporary Ordinance for the Jewes therefore Deut. 15. God saith And Remember that thou wert a servant in the land of Egypt and that the Lord brought thee ouâ— thence through a mighty hand and by a stretched out arm therefore the Lord thy God commanded thee to keep the Sabbath day 2. We say Pauls going into the Synagogue or preaching on that day doth not prove that he or the Christians with him had any conscience or reverence for that day more than another they doubtless prayed and preached other dayes 'T is no where said they kept or observed the Sabbath day the Jews would come together no other day at least in no such numbers Prudence taught this great Fisherman to throw his Net where he saw most Fish and Paul had a great zeal and kindness for his Brethren the Jews as appears from Rom. 9.1 2 3. they might indeed have had hearers other dayes but probably no Jews unless proselyted at least no such numbers as on their Sabbath day Mr. Brabourn talks idly to tell us of Pauls calling Jews together at Rome being their Countreyman and a meer stranger as to his Doctrine but v. 29. they quickly went away And for the Jews Acts 19. that came to hear him they were apparently such as the Gospel had wrought upon but it is plain that the Jews who still kept their Judaical Principles and knew any thing of Paul after his conversion were not likely to meet together upon his invitation So that our brethrens argument for the seventh day Sabbath from St. Paul's and others of the Apostles and Primitive Disciples going into the Synagogues or to other places where they were wont to meet upon that day is no better argument than some bring for our Saviours approbation of the Jewish Feast of Dedication of no Divine Institution or at least so supposed because he was that day found walking in Solomons Porch waiting for an opportunity in that great concourse which that day caused to preach the Gospel or than it would be for a Christian Minister at Constantinople if he had leave on Friday their Sabbath to goe and preach the Gospel That therefore he observed the Saracens Festivall In very deed an argument of no force at all to any sober judicious and deliberate Christian Lastly It is worthy of all our observation that although we read that for so long time as the Apostles had any hopes of gaining the Jews and therefore kept a communion with their Church he did take advantage of their Sabbath to preach the Gospel it being as indifferent for him to do it on that day as on any other yet after that the Apostle had made a perfect separation from the Jewish Church of which we read Acts 19.9 when divers were hardned and believed not but spake evil of that way before the multitude he departed from them and separated the Disciples disputing daily in the School of one Tyrannus though this continued for the space of two years v. 10. yet we never read of any preaching by the Apostles on that day or any thing making the least shew of their observation of it The time of indulgence was now out The Christians were now settled in a distinct Church by themselves and now they keep only to Gospel Institutions there was no more hope of Pauls becoming all things to the Jews to gain some of them So that no instance can be given of any meeting of Christians meerly for performance of Religious dutyes upon the seventh day which our Brethren do contend for so that our Brethren in this point are without any one Scriptural President for a Christian meeting on their seventh day Examples of mixed meetings whiles the Jews were most numerous in places and had their Synagogues indeed they have But an example of a pure Christian meeting they have none but in the very next Chapter after the aforesaid separation Acts 19. we have Acts 20.7 of Christians met on the first day of the week on purpose for religious duties It is very true if we may believe other writings not of divine authority and certainly an humane faith may be allowed them we do find that after the Apostles age the Christians in some Churches did meet on the Jewish sabbath and perform some religious duties but putting a vast difference between that and the Lords day As Dr. Young hath noted 1. It was not a custom in all Churches particularly not in that of Rome or Alexandria saith Sozomen Athanasius and Turtullian both great lights in their times tell us they observed it not Epiphanius condemns the Nazarites and Ebionites for Hereticks for their observation of it But in all Churches the Lords day was observed those that in any degree kept the other day were the Eastern Churches among whom the Jews were most the vail before whose eyes a little for a time hindred the Christians seeing so well as they might and ought 2. Neither did they observe any seventh day but made Canons for omission of some but they never dispensed with the observation of the Lords day 3. Nor did they on that day perform all religious duties they indeed read the word prayed and preached sometimes but never administred the Lords supper on that day If we may believe Athanasius Austine Socrates and Chrysostome quoted all by the Learned Dr. Young in this case on his book called Dies Dominica Chap. 3. 4. They left people at liberty to meet or not to meet on that day as we do on lecture dayes But injoyning the observation of the Lords day without indulging any liberty for peoples absence from the religious services of that day 5. They allowed a liberty to labour on the seventh day yea anathematized those who did not labour but on the Lords day they allowed no labour This and much more is said by the incomparably learned Dr. Young whose skill in antiquities is sufficiently known I have but translated it from him for the sake of those who understand not Latine Our Brethren therefore what ever Mr. Brabourn saith cannot prove that the Apostles ever kept the sabbath so much as once though they can prove they went into the Synagogues that day and heard the word read and preached nor so much as that they once on that day received the Lords supper an ordinance peculiar to Christians 2. nor that they did thus in one unmixed assembly of Christians 3. Nor that they chose that day to preach in only upon desire from the Jews did it 4. Nor that
Customs of Moses and Circumcision is so called Acts 21.21 He was the first who wrote the Laws about them For any person to adhere to any Iewish custom after Christs death and resurrection is in effect to deny Christ to be come in the flesh Let me in the bowels of Christ beseech our Brethren to be serious in this thing I say again Whatsoever related to the Worship of God and fell not expresly under one of the ten Commandments and that primarily nor is established in the New Testament could be nothing else but a piece of Moses a Mosaical custom which Christ came on purpose to alter and to adhere still to them is to proclaim against Heaven I have no part in the Son of David Hence the Apostle tells the Galathians If they were circumcised Christ profited them nothing that is thinking themselves under an obligation to be circumcised and again he tells them he was afraid of them lest he had bestowed all his labour amongst them in vain preached the Gospel to them in vain why you observe dayes and months and times and years Gal. 4.11 that is Such Religious dayes as the Jews observed according to Moses I know many of our Brethren will tremble at the apprehension of this I believe many of them have said to the Lord Christ Thou at my portion and that their Souls in truth say None but Christ None but Christ and did they know it would not deny the Lord that bought them or by any action interpretatively deny his Authority to alter the customes of Moses I humbly beg of them that in tenderness to the Lord that bought them in love to their own Souls as I trust they fear every sin so they would fear their Souls sinning in this point of Judaizing which the Apostle as to other points layes so much stress upon both in his Epistle to the Romans and Galatians and Colossians and all along in every Epistle And in a further evidence of this let me beseech our Brethren in all seriousness to consider whither the poring upon this notion hath led others and let them who yet stand take heed lest they so fall There have not been many Leaders in this opinion known to the World in this latter Age. The first was John Thrask I never heard that he published any thing in Print in the Pulpit he did A man of so ordinary parts that it was some time before he could pass his examination to be made a Minister after this he preached this new Doctrine and was for it censured in the Star-chamber and recanted it and died obscurely at Lambeth But this is that which I desire may be noted he say our Historians equally preached up the obligation of the other Levitical rites The next was Theophilus Brabourn originally a Trader in Stockins after made a Minister and 1628. he published a book for the Jewish Sabbath a book to give it its due wherein a thousand times more is said for it and to answer arguments against his side than in all Books ever wrote before or since He hath been abundantly answered by divers though on differing Principles he lived till within these few years till he came to assert three Gods and grew to keep no Sabbath for on his seventh day he would ordinarily make Bargains take in interest Money let out more seal Writings c. Mr. Ockford was another what he was where or how he lived what he held more c. I cannot tell The next was Mr. Tilham who at Colchester in Essex made much stir about this point and wrote one or two Books He was reported before to have been a Papist sure I am his Books shew not the learning of an ordinary School-boy With him one Pooly a wild-headed Norfolk Preacher joyned he was a man of a rash giddy head and Principles Both these after went over Seas where I presume our Brethren know upon too good information they both were circumcised and to what else they ran I know not I speak not this God knows to upbraid or mock at our Brethren but by these examples to shew them the tendency of this opinion and practice whither it leadeth poor Christians This Tilhams Book though I think one of the weakest and absurdest ever wrote on the subject is what my Brethren in these parts glory in I know for a Teacher by a lively voice they had a person of much more worth than Brahourn Pooly or Tilham Mr. Rich. Breviter who I perswade my self is at rest with God he was a good Scholler and a person of a sober life and conscientious to his Principles and to whom the Name of Christ I think was truly precious how far he had drank in this opinion and to what degree he was perswaded of it I cannot tell Sure I am never so much as to print any discourse for it But I shall add no more upon this I am sure unpleasing subject 2. If our brethren would avoid this charge the next I am sure they cannot To observe the seventh day sabbath is to non-communion our selves from all Churches that ever were or are in the world I mean Gospel-Churches To say nothing of the time past Christian-Churches alwayes condemning them as Hereticks that kept that Sabbath upon which account the Ebionites were condemned I do not think unworthy of our brethrens sad thoughts That this day there is no considerable number of Christians under Heaven any where that keep the Sabbath they keep Our Brethren know that I am no great man for Traditions But certainly the custom and practice of the whole Church in all times and in all places not contradicted by any valuable number of persons of any perswasion is not to be despised by any but such as will arrogate to themselves more knowledge of the mind of God than all the world besides I must confess I doubt whether there be any one universal tradition except this nor is this purely such but my meaning is that there is no one thing as to which the practice of the whole Church in all ages is so on all sides confessed and out of doubt Now the strength of this lies here It is not reasonable to think that God should leave his whole Church in all times to such a mistake as to the solemn time of worship The general sense of the faithful is upon this account justly valuable in most controverted points I spare instances here they are abundantly given by Dr. Young Mr. Caudry and Mr. Warren Where the learned of our brethren may find them I professedly write to my neighbours who I know would be little edified by quotations in Greek and Latin To leave therefore the practice of the former times from the very Apostles times which is very significant at least together with what evidence we have in the holy writ 2. I say there is no present Churches of our brethrens mind or practice So as they plainly cast off communion with all Churches of Christ on
the law of nature obligeth us to worship him and by consequence to set some time apart for it for all humane actions must be done in time yet nature directeth us not to a seventh nor to this seventh nor yet to those acts of worship which God requireth of us We are I suppose agreed that both the old and new Testament ought to be eyed as our rule in the case and indeed the old testament is most full in its directions of this nature In the new we find the Sabbath altered the Jewish superstitions and mis-interpretations corrected the practical observation of it justified by the Examples of our Saviour the Apostles and others but the rules about it are but few Our Lord intending to leave his people as in many other points of the moral Law to the fuller direction of the Laws and the Prophets Now in the old Testament we find somthing in the Law in the five books of Moses something in the Prophets The Original Law we find Exod. 20. for concerning the Sabbath in the Patriarchs time I shall say nothing it being not my question to examine when the observation began but how it should be observed The fourth commandment plainly requireth that it should be kept as on holy rest it requires it to be kept as a day of rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and requireth us to keep it holy so Exod. 35.2 an holy day a Sabbath of rest Rest is opposed to Motion and Action Holiness is opposed to idleness and filthiness I say first Rest is opposed to Motion Action yet it is apparent from scripture that neither all Motion nor all action fall under the prohibition of that precept We shall find both our Saviour and his Apostles going into the Synagogues on the Sabbath day and the latter going out of the City Acts 16.13 hence Act. 1.13 we read of a Sabbath dayes journey i. e. such a journey as a man might lawfully take on the Sabbath day what length that might be hath possibly unnecessarily troubled many doubtless so much is to be understood as one might conveniently go to attend upon the worship of God it is no improbable conjecture That the phrase hath reference to the first settlement of the Jewish Church upon their march in the wilderness There were to be 200 hundred Cubits between the Arke and the Camp Josh 3.4 And in probability when they rested they were to keep the same distance this some interpret one mile others two miles On the Sabbath day they all were to come up to the Ark to worship which was 200 hundred Cubits distant from the nearest of them and at a far greater distance from those who incamped farthest off the Ark. Godwin's Jewish Antiquities l. 2. cap. 3. Besides this we shall easily understand what Motion is lawful on the Sabbath day if we understand what Action is lawful For such Motion as is necessary to such Action must also be lawful So it is lawful for a Physitian to go to his patient For a man having a beast fallen into a pit to go to help it out c. Secondly as all Motion from our places is not prohibited so neither in all action Our Actions are divided into such as are Natural flowing from a principle and necessity of nature and serving to the upholding and conservation of nature As eating drinking sleeping c. Under the notion of moral actions we comprehend all our actions of worldly labour in our callings and places By religious actions we understand acts of worship by which we give an homage to God The fourth commandment requires that we should do no manner of work but it is apparent from other Scriptures that all actions all work is forbidden To open to you the mind of God in this thing a little 1. Acts of Religious worship or tending directly to it are so far from being forbidden that they are commanded The Jews might kill and offer beasts for sacrifices 1 Chron. 23.31 Num. 28.9 10. The Priests might order the lamps set on the new bread the Jews might circumcise an infant The Scribes might expound the Law They might blow their trumpets to call the assembly Num. 10.2 10. Watch to prevent the profanation of the Sabbath c. Neh. 13.22 Whence the Jews were wont to say that In the temple there was no Sabbath no rest there all were at work In analogy to this there can be no doubt but it is lawful to study preach read hear pray sing baptize on the Lords day in order thereto to ring Bells to call people together to be imployed in seeing to others observation of it These sort of actions is so far from being unlawful that they are actions for the Sabbath Opus diei in die suo 2. A second sort of action lawful on the Sabbath day are such as are necessary to preserve the being or well-being of creatures Thus it is lawful for Physitians or Chirurgions to apply medicines to their patients Our Saviour abundantly vindicates this Joh. 3.5 9. Luk. 13.12 13. Luk. 6.10 Joh. 9.6 Mat. 12.10 And so for nurses to attend those that are sick or young children to go for a Physitian to prepare physick let blood c. To save the life of another to indeaâ—our to preserve our own lives by fighting in opposition to an enemy by fleeing from an enemy to be in arms for the desence of our Prince or Country 1 Kings 20.9 2 Kings 11.5 6. For the Magistrate to commit malefactors Numb 15.34 To dress meat our Saviour justified the disciples rubbing ears of Corn Mat. 12 1 2 3. We find our Saviour at a feast on the Sabbath day Luk. 14.1 2 3. and others were bidden v. 7. To feed and water cattle justified by our Saviour Luk. 13.15 To keep our goods from being lost upon which our Saviour Job 5. justified the lame man carrying of his bed Undoubtedly actions that tend to preserve the being or usefulness of a thing of which we have a moral certainty that without such labour on the Sabbath the creature would perish or be unuseful and corrupt are lawful on the Lords day This all stands upon that principle That God loves mercy rather than sacrifice And upon that principle 3. Actions also of mercy and charity are by all Determined lawful Such as are visiting the sick c. Many of those which come under the Schoolemens two verses Visito poto cibo redimo tego colligo condo Giving bread to the hungry beer to the thirsty burying the dead relieving the captives c. So as we find the rest commanded in the fourth commandment limited by these exceptions and it must remain unlawful in any other causes to labour From whence we may gather That the prohibitions we read of in Scripture of not kindling a fire on the Sabbath day Exod. 35. and Exod. 16.29 For not going out of their place on the seventh day to gather manna must not be taken in that strictness in which some would
affections on things above Certainly as our interest in the resurrection of Christ and the influence it hath upon us should ingage us to seek the things above in the whole course of our lives and at all times to set our affections upon things above so not to do it upon that day which God hath sanctified for our special commemoration of it will speak souls both little sensible of the great mercy of redemption and little influenced from that resurrection not risen with Christ as we ought to be Again let us consider the Christian Sabbath as a sign antecedent and prefigurative The Apostle seemeth thus to argue Heb. 4.8 9. There remains therefore a rest to the people of God For he who is entred into his rest he also hath ceased from his own work as God did from his Let us labour therefore to enter into that rest And a little before v. 4 5 6 7. of the same Chapter For he spake in a certain place of the seventh day on this wise And God did rest the seventh day from all his works And in this place again if they shall enter into my rest Seeing therefore it remaineth that some must enter therein and they to whom it was first preached entered not in because of unbelief Again he limiteth a certain day in David saying To day after so long a time as it is said To day if you will hear his voice harden not your hearts for if Jesus had given them rest he would not have spoken of another day There remains therefore c. The Apostles great business there as is evident is to exhort the believing Hebrews to a perseverance in the profession of the Gospel and to perswade those that yet believed not to imbrace it The argument which he useth is Lest they should fail of an entrance into Gods rest by which rest he undoubtedly means the souls rest in Heaven To this end he tells them 1. That there is such a rest v. 9. 2. That there is a Promise left of entring into this rest 3. That some and those to whom it waâ— first preached entred not in because of unbelief 4. That there is a day limited in which those must hear the Lords voice that will enter into this rest That there is such a Rest he proveth by two types The one that of Canaan the Jews after their laborious travailing in the Wilderness entring into Canaan v. 3. The second is that of the Sabbath for what sense else can those words have in this place He spoke in a certain place of the seventh day on this wise And God did rest the seventh day from all his work And v. 10. of Christ he saith he that is entred into his rest he also ceased from his own works as God did from his God the Fathers proper work was Creation the Sons proper work was Redemption When God had finished his work he rested and in commemoration of it he appointed his people to keep a day of Rest When Christ had finished his work of redemption he also rested and appointed us a day to rest in in commemoration of it both the one and the other are by the Apostle made prefigurative of that Rest which God hath prepared in Heaven for us which also it self is called vers 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a keeping of a Sabbath Now certainly the type should bear a proportion to what is signified by it Our rest on Earth should bear some proportion to our rest in Heaven Our rest in Heaven shall not only be a cessation from labour but from all sensual vain pleasure from all worldly discourse a continual pleasure in beholding and injoying God If we would keep a Sabbath perfectly certainly abating what is necessary for our selves or others for the sustentation of our bodyes and the preservation both of our selves and other creatures we should allow our selves no more labour than we shall have in Heaven no other pleasure than the Angels and Saints of God have there all whose pleasure is in the contemplation and injoyment of God Oh that we could thus sanctifie Sabbaths But this is my third argument to press my Brethren to a more strict observation of the Lords holy Day 4. A fourth argument by which I shall preâ— this strict sanctification of the Sabbath shall be the influence which it must necessarily havâ— upon us as to the duties of worship which we perform on that day There is hardly any person unless those given up to riot and wickedness but hath upon him some little awe and dread of the Sabbath Some duties they think should be done in it more than upon another day either out of Obedience to God in the fourth commandment or to the Church or to the state so commanding Indeed some will shuffle off with very little Some think hearing one is enough for their consciences In the afternoon they may labour or sport c. Others think it is no matter whether there be a Sermon or no but they think they should be longer at morning and evening prayer that day than upon other dayes Those who have any degree of sobriety in them judge that the greater part of the day should be spent in the publick or private exercise of Gods worship but we are not so strictly tied up as to abstinence from pleasure worldly labour vain or secular discourse I will for the present give them what I cannot grant them viz. that the precept is not so strictly to be expounded yet me thinks reason is enough in the case to enforce what we plead for It may be Christian thou art one of the latter sort a sober pâ—rson who doest think that the greatest part of that day should be spent in the solemn stated acts of worship but thinkest the intermediate time may be more loosly spent Do but consider what an influence thy strict or looser spending of the intermediate time must necessarily have upon thee 1. In reference to thy acts of worship 2. In reference to the effect and fruit of that worship First I say in reference to thy acts of worship If thou hast any thing of the seriousness of a Christian in thee thou wilt and must acknowledge that God must be served with thy spirit and with the utmost ferventy of thy spirit without distractions without any coldness and deadness of spirit with life love delight in thy approach to God c. Dost thou think that all thy time before thy acts of worship had not need be spent in reading in holy meditations in reading the word c. That when thou comest to serve the Lord in solemn acts of worship thy thoughts may not be scattered thy heart may not be dull and dead certainly a conscientious Christian finds all his time too little before he falls upon his duty to get his heart into such a frame and as he spends his previous or intermediate time less or more spiritually so he will find his heart less or more what
to Scholars and so am under no temptation to shew reading or Rhetorick nor am I ingaged with any particular Adversary and so not concerned to digress to answer all his impertinencies The first Text I find insisted on is Acts 20.7 where we read that the Apostle having sailed from Philippi to Troas abode there seven dayes Vpon the first day of the week saith the Text when the Disciples came together to break Bread Paul preached unto them ready to depart on the morrow and continued his speech untill Midnight And there was many lights in the upper Chamber where they were gathered together 1. It is first very observable That the Holy Ghost tells us that Paul abode at Troas seven dayes one of which must needs be the Jewish Sabbath It is not unlikely that the Apostle prayed and preached amongst them more than once but here 's no notice taken of any meetings of the Christians any day or of any Religious duties performed by St. Paul any day but upon the seventh day after he came there which the Apostle tells us was the first day of the week so that there is an especial notice taken of this day by the Holy Ghost of the day before none at all in this place amongst a company of Christians Paul was there seven dayes it is not said that he rested or went into the Jewish Synagogue on th◠Sabbath probably there was none there but the sixth day of Pauls abode there i◠reckoned as an ordinary day at Troas yet that must be the Jewish Sabbath no mention of any preparation to it any solemn dutyes in it it is counted amongst the other week-dayes 2. Secondly If here had been no more notice taken of the Lords day the first day of the Week than of the day before we could have had no argument from hence but it is expressely said Vpon the first day of the week when the Disciples came together to break bread c. where many things are to be noted 1. The Name The first day of the week not one day in the week as some would have it It is the same phrase Job 20.1 Matth. 28.1 Mar. 16.2 Luk. 24. 1. Certainly the Evangelists design was not to tell us that our Lord rose one day of the week but the day next to the Jewish Sabbath which was the last day of the week If as some have contended the word should be translated One day of the week it would agree with no other use of the phrase in Holy Writ 2. It would not tell us when they met which plainly is the Holy Ghosts design Were it reasonable to translate Mar. 16.1 2. And when the Sabbath was past very early in the morning one day of the week they came c. is it not plainly the Evangelists design to tell us what time they came and therefore he saith 1. When the Sabbath was past 2. Early in the morning 3. The first day of the week It is a manner of speaking according to the Hebrews who ordinarily for want of such a plenty of words as other Languages have express the cardinall number by the Ordinall numerall So Gen. 1.5 The evening and the morning were One day so it is in the Hebrew that is the first day 2. It is not said Paul called them together or that the Church called a meeting that day but when the Disciples met together or they being gathered together for in the Greek it is the Genitive case put absolute the Text mentions it as a time when of course and according to their custom they were met together 3. It is not said when some of the Disciples were met together but the Disciples being gathered together that is the Church being met as publickly as those times would bear they came together v. 7. They were gathered together v. 8. there were many lights in the room where they were gathered v. 8. Here are words enough to conclude a Church-meeting a numerous meeting such a one as required many lights and put Eutichus to take his seat in a dangerous window 4. The Text saith they were met together to break bread A phrase indeed which doth not alwayes signifie receiving the Lords Supper but very ordinarily It is further said that Paul preached and continued his speech till midnight The end of their meeting was solemn religious dutyes in a Church-assembly and they accordingly were performed till Midnight 5. It is not said they were gathered together in the evening but upon the first day of the week though the duties were held on till midnight therefore it is but a fancy of them who think it was evening before they met If Paul did preach amongst them upon other dayes and the Lords Supper were administred any of the other dayes Yet the Holy Ghost's taking no notice of those performances but only of what was done in this day is no mean argument that this was the day which he would have us take notice of as the solemn time for Christians Gospel-worship in imitation of the Apostolical president I am not ignorant what pains some have taken to avoid the dint of this Text. Mr. Brabourn and Mr. Titham both tell us the Meeting was but occasional and extraordinary for which there had been some colour if the Text had said That Paul called them together or that they were called together but it saith they being met together speaking of it plainly as an ordinary customary day when they were wont to meet But saith Mr. Titham As soon as they were met lights were seen in the upper Chamber so that he sayes t is not probable they met till towards evening But the Scripture saith no such thing it saith they were met on the first day of the week and Paul continued his speech till midnight when he began it it saith not but the term continued implieth he began long before Mr. Brabourn thinks it probable they did not begin to meet till toward evening because that was the time for the Lords Supper according to our Saviours example Mar. 14 17. and the example of the Primitive Church 1 Cor. 11.21 That our Saviour first celebrated the Lords Supper in the Evening was plainly upon a special reason that being the instituted time for the Passeover in the close of which he designed the institution of the Supper but that either we are still obliged to that hour or that the Apostles kept them to that hour is very hard to prove The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used 1 Cor. 11.21 will not do it It is translated Feast Mat. 23.6 Mar. 12.39 Luk. 20.46 and indifferently signifies Breakfast Dinner or Supper as might be shewed from many Authors Mr. Titham sayes the Lords Supper was not administred till the next day for Paul continued his speech till midnight and after this he restored Eutychus and v. 11. when he was come up again and had broken bread and eaten and talkt a long while even till break of day he departed But
than formerly This would be but an ill requitall of the God of their mercies Men in other little things have a zeal to keep up the credit and repute of their Countrey certainly it should not in this grow cold None certainly can think this is rather an argument on the other side as intimating that my plea is for an unnecessary strictness If the opinion of duty in such severe observation of Sabbaths should be a mistake yet unquestionably in the practice there can be no considerable mistake on this hand If a man upon any other day of the week in order to the putting his heart into and keeping his heart in the better frame for Religious Worship to be in that day performed should resolve to meddle with no labour to allow himself no diversions by Sports nor to ingage in any worldly or more idle discourse certainly every one would say he did well and can any be condemned either by another or by his own Conscience for doing this on the sabbath-Sabbath-day when by the confession of all they are obliged either by the fourth Commandment as we say or by the custom or command of the Church as others say to more and more solemn acts of Worship than upon the week-dayes Surely if we had not particular Precepts in the cause yet the consideration of the great and solemn services we are that day to perform to God which reason will tell us should be performed with the best attention of minde and intention of spirit and improved when done to the best advantage would oblige us to this rest from worldly actions worldly discourses vain and useless pleasures which must necessarily divert our minds from our spiritual employments and take up that time which might be better improved in the concocting the Word we have heard and due digesting of it by meditation and applying it to our hearts Now considering over and above this that this hath been the honour of the Professours of Religion in England it certainly ought to prevail with ingenuous children of so good Parents especially when it is impossible that they should find any errour in the practice if any will fancy that there is a mistake as to the opinion of a necessity of such strictness If any of them can say which I much doubt yea I firmly believe the contrary he that reads and prayes in his family and prayes with the Congregation and hears a Sermon or two in the Sabbath though he also in the vacation of these exercises doth some worldly business and discourseth of it or recreates himself with some sports not sinfull doth well yet they must say he who forbears these sports labours discourses on that day doth better if not with respect to the command strictly yet with reference to the dutyes he is to perform that he may the better perform them and make the better improvement and advantage of them and with reference to scandall and the destroying the Souls of others yea and in reference to his own Soul Reason obliging us in such cases of doubt to take the safest part 2. Secondly Consider I beseech you the influence that it hath upon an holy life and conversation Compare the lives of those that are strict in the observation of the Sabbath with the lives of those that are more remiss in it and where you see an abatement as to strictness in keeping Sabbaths whether you do not find also a proportionable abatement of holiness almost in all their other converse Observe and see if they be as conscientious according to Davids resolution Psal 101.2 to walk in their house in a perfect way To instruct their Families according to Abrahams copy Gen. 18.19 commanding them to keep the way of the Lord. Teaching the Law of God unto their children diligently and whetting it upon them as it is in the Hebrew and talking of it when they sit in their houses and when they walk in the way when they lye down and when they rise up according to Gods command Deut. 6.7 whether they be so diligent and constant in praying with their families so offering up their morning and evening sacrifices to the Lord. Indeed it is not reasonable to presume that those who will not spend the Sabbath thus should spend any considerable time of their working-dayes thus when they have a free liberty to work by the Laws of God and men considering especially that on the Sabbath-day they are restrained from labour not only by the Law of God but by the Laws of the Nation and general usage and custom of the place where they are But I fear upon observation we shall finde that those who are loose in the observation of the Sabbath are not very strict in any other piece of their conversation I remember the learned Junius in his Analytick Explication of Numbers upon the story before mentioned concerning him that gathered sticks starts a question whether then it was such a crime to gather sticks on the Sabbath day He answers it thus That the Precept of the Sabbath was the clausula the conclusion of all the Precepts that concerned the Worship of God in which God would have all exercises of piety imbibed whence it was that he who was in the least guilty of the profanation of that was guilty of a profanation of the whole Worship of God Again that Christian who is possessed with a dread of the Lord as to the Sabbath and walks in that dread all that day will find it influential upon him the whole week so that the strict observation of the Sabbath is both influential upon us as to holiness and is also an indication of holiness which should oblige Christians to the strict observation of it Buxtorf tells us of one of the Jewish Rabbies that wished His portion might be with those that began the Sabbath with those of Tiberias and ended it with those of Tseppore That is who sanctified the Sabbath in the longest proportion of time for Tsephore being a City placed on the top of a Mountain the Sun shined longer upon that than upon others and Tiberias being situated in a valley the Sun appeared to them not so soon as to others I think it may be a good wish for a Christian That his portion might be with them that begin the Sabbath soonest and end it latest and keep it most strictly Thirdly Methinks the typical notion of the Sabbath should something oblige us The Sabbath is not only a consequent and commemorative sign to us of Christs resurrection but it is also a predictional and antecedent sign of that glorious rest which remaineth for the people of God which way soever we look upon it it certainly calleth to us for a strict observation of it 1. Let us look upon it as a consequent sign as a memorial of the resurrection of the Lord Jesus Christ We are said to be risen with Christ whence the Apostle argues our duty to seek those things which are above To set our