the more we have of Religious Duties and Ordinances the more advantage ariseth to our immortal Souls if we be not wanting to our selves But now what reall advantage any soul can have from the sanctification of the last more than of the first day of the week will pose the most serious Christian to determine Is his Soul to be advantaged by Praying Hearing Singing breaking Bread All these certainly are done on the Lords day and with this advantage in a far fuller communion of Christians than those have who keep the sixth day as to which the far larger part of Christians and Protestants yea and the severest livers of them are not satisfied The only thing which I can think of as seeming in the least to abate the edge of this consideration is That God is more glorified because a stricter Obedience is given to his revealed Will. And indeed Samuel hath taught us That the Lord hath not so great delight in Burnt-Offerings and Sacrifices as he hath in our obeying his voyce that to Obey is better than Sacrifice and to hearken than the fat of Rams Now our Brethren pretend a more strict obedience to the will of God in the sanctification of the seventh than in the sanctification of the first day I shall therefore in the next Chapter arguâ— that case with them In the mean time iâ— is worthy of our Brethrens second thoughtâ— whether under the Gospel it be usual with God to enjoyn his People Precepts of meaâ— Obedience I mean such from whence their Souls shall reap no advantage nor he any glory only in this as we shew our submission to the will of God Our gracious God hath made his yoke easie by commanding us nothing but such by performing of which we further glorifie him than by a meer Obedience and from which also we reap some reall advantage to our Bodies or Souls Such I am sure are all the other moral Precepts by a performance of them we really besides obedience to the will of God do our selves or others some good and bring God some reall glory further than by the acknowledging of him our Soveraign and yielding him a suitable homage But as to this there can be no such pretence neither Souls nor Bodies of our selves or others are more advantaged nor God more honoured by our observation of the seventh than of the first day nor is God more honoured if it doth not appear he is more obeyed It is agreed on both hands that one intire day ought to be sanctified by the solemn performance of all duties of instituted Worship both publickly and privately Reading the Word praying preaching hearing administring and receiving the holy Sacraments singing of Psalms visiting and administring to the necessities of the sick and of the poor Now I say it cannot be imagined what good our selves or others shall reap more by the performance of these duties on the seventh than on the first day Nor what honour God shall have if it doth not appear that a stricter obedience is yielded to the command of God by the sanctification of the seventh than by the sanctification of the first CHAP. III. That God hath no where required of Christians the observation of the Seventh day The fourth Commandment though it requires a Seventh day and such seventh day as is of Gods appointment yet it doth no more require the Seventh than the first day of the Week THere can be no pretence for a further Obedience to the command of God in the observation of the seventh day in ordeâ— from the Creation than in the observatioâ— of the first but from the letter of the fourth Commandment as to which it is thus far agreed betwixt us and our Brethren 1. That it is in the power of God only to make a day holy No man can lay mens Consciences under an obligation that it shall be sin for them not to labour on this or that day or not to spend such a day in publick and private dutyes of Divine Worship but by Authority from God 2. That the fourth Commandment is morall and perpetuall not ceremonial and temporary either in whole or in part 3. That the sence of it is plain and literal not mystical only 4. That as it requireth some solemn time to be set apart for the Worship of God so expressely 1. A whole Day 2. One whole Day of Seven 3. Such a Day as God hath instituted So that we are far nearer agreement with our Brethren of this perswasion than with Heylin Primrose c. and the rest of that party who will have the Commandment ceremonial either in whole or in part and so lose us one of the ten Commandments or â—hose who overstraining two or three Allegorical expressions in Origen and Epiphanius would make the sense mysticall Christ to be the Sabbath and the Precept only to require the Sanctification of the Name of Christ a modern dream justifiable by no Reason Scripture nor Authority We are agreed with our Brethren That the fourth commandment is a Precept requiring the sanctification of a seventh part of our time unto the Lord for ever and such a seventh part as we shall find his direction for But that the fourth commandement doth primarily require the sanctification of the seventh day in order from the Creation is that in which alone we differ from our Brethren Let us therefore without passion candidly consult the Precept and see what there is in it which can justifie our Brethrens zeal in this case The Precept runs thus Remember the Sabbath day to keep it holy six dayes thou shalt labour and do all thy work but the Seventh day is the Sabbath of the Lord thy God in it thou shalt not do any work thou nor thy son nor thy daughter nor thy man-servant nor thy maid-servant nor thy Cattel nor thy stranger that is within thy gateâ— For in six dayes the Lord made Heaven 〈◊〉 Earth the Sea and all that in them is aâ—rested the seventh day Wherefore the Lord blâ—sed the Sabbath day and hallowed it It possibly is some disadvantage in thâ— controversie that most of our Brethren aâ— not skilled in the Hebrew language in whiâ— this Precept was Originally wrote Theâ— lay much stress upon the word Sabbatâ— and the particle the beyond what indeeâ— the letter of the Precept will bear It maâ— not therefore be amiss to let our Brethreâ— know these two things by way of promise 1. That the term Sabbath in the Hebreâ— signifieth no more than Rest and a day oâ— sabbath is no more than a day of rest Thaâ— the term Sabbath signifies no more than rest is evident to him that either attends the derivation of the word or the usage of the same word in many Scriptures Lev. 25.6 where it is applyed to the years of Jubilee Lev. 26.43 2 Chron. 36.21 Isa 30.7 It is used to signifie a rest from strife Prov. 20.3 and that rest from labour which a wounded man hath Exod. 21.19 it is
so Suppose that any one of us should seâ— to our neighbour our crop of Corn with a reservation to our selves of a seventh part according to the proportion of our Acres and we should say to them Remember I have reserved the seventh part to my self six parts I have sold you but a seventh is mine you shall not meddle with it Must this seventh upon such a demise needs be this or that Close surely no but such a seventh as either according to our bargain we shall choose or our Farmer shall set out This is the case all our time was Gods he hath freely given us six parts and reserved a seventh such a seventh as he shall appoint to himself Hath not God a liberty at his pleasure to set out a seventh to us 3. But say our Brethren it must needs be the seventh in order from the Creation for that was the day which God rested which is brought in the Commandement as an argument to urge upon us the sanctification of the Sabbath Ans 1. That our great Creators resting from his work of creation is brought as an argument to induce us to the observation of the Sabbath we freely grant but we say not as an argument for the particular day but for the same proportion of time God rested one day in seven therefore you must also so rest It is impossible we should rest that day in which God rested that day vanished and returned no more Our Brethren therefore can plead only for the seventh in the weekly Revolution and why not foâ— a seventh in Number only not in Order 2. But we may freely grant our Brethren that that argument held for the seventh iâ— order so far as it could be without any damage to our cause The Precept is onâ— thing the argument is another It doth not at all follow that because thâ— force of the Precept is perpetual thereforâ— the force of every argument should be sâ— also One argument brought hath a perpetual force Gods allowing us six dayes sâ— our own imployment what if the other haâ— a temporary force a force only for thaâ— time during which the Sabbath then instituted was to continue There is nothing more ordinary in Holy Writ than to annex arguments of an universal eternal force to Precepts that were to expire and arguments of a temporary particular vertue to Precepts that obliged for ever How often do we find this as an Argument affixed tâ— the Ceremonial and Judicial Laws confessed by all to oblige only the Jewes For 〈◊〉 am the Lord thy God To give but one instance Lev. 22 29 30. The Precept relates â—o a sacrifice of Thanksgiving it injoyned them to eat it all the same day to leave none of â—t till the morning for saith God I am the Lord God is all our Lord yet we are not â—ll bound to that Sacrifice or the rites relaâ—ting to it On the other side The Argument affixed to the first Commandement is I am the Lord thy God which brought thee out of the Land of Egypt out of the house of bondage The command in the next words Thou shalt have no other Gods but me concerns us as well as the Jews but the argument from the deliverance from Egypt and the house of bondage literally only concern'd them So here The Precept Remember to keep holy the Sabbath Day with the direction and first argument in those words Six dayes shalt thou â—aboâ—â— and do all that thou hast to doe but â—he seventh day is the Sabbath of the Lord thy God c. concerns all But the other Argument in those words For in six dayes the Lord made Heaven and Earth the Sea and all that in them is and â—ested the seventh day wherefore the Lord blessed the seventh day and hallowed it We say only concerned the proportion of time not inforcing the same day in order or if it did had but a temporary force that day being then under divine institution and there being a need of that argument to quicken the Jews to observe it for those many years it was confessedly to continue after the giving of the Law in Sinai Nor indeed was it possible for all the World or for the Jews in successive times to keep the just seventh part of time from the Creation in a strict computation those who know any thing know how this computation was interrupted in Joshuah and Hezekiahs time and what a difference there is betwixt dayes in several climates and quarters of the World making it a thing impossible either for all people and the Precept concerns all or for the Jewish people afterwards dispersed over all the world to keep the punctual seventh day in order from the Creation according to a weekly revolution I conclude therefore that there is no pretence from the fourth Commandment for any to urge that we more glorifie God by obeying his will in the observation of the last than of the first day of the week yea it will anon appear we less obey God The fourth Commandement only requiring one intire day of seven and such a one as God had or should appoint If we prove God hath appointed another the fourth Commandment stands good and we are rebellious against God if we insist on the old Sabbath and neglect what God hath more lately appointed CHAP. IV. That the Lord Jesus Christ was Lord of the Sabbath and had a power as to alter all Laws relating to the acts of Worship so this Law relating to the solemn time of Worship I Cannot but be so far charitable to our Brethren ingaged against us in this controversie as to believe they will yield us what we have hitherto contended for so far as it extends only to a liberty for the Lord of Heaven and Earth after his giving the fourth Commandement to alter it for though we cannot assert such a liberty no not to the Eternal God as to such things in the ten Commandments which contain in them a morall goodness antecedaneous to the Precept being made so by the Eternall will of God and the things being of that nature that the contrary to them must necessarily impeach the glory of God which he cannot with consistency to his holy nature recede from yet for such things whose goodness meerly depends upon the Precept certainly without derogation to the Soveraign authority of God we must acknowledge a power reserved unto God to make an alteration of them So that though we cannot suppose that God should by any Precept successive to the morall Law give his creatures liberty not to glorifie him or to blaspheme him or to have any other gods besides him yet we must acknowledge a liberty to God if he pleased to alter the law for the time of his Worship that being a thing from which no glory further ariseth to God than as his will is obeyed Now I presume it a principle agreed betwixt us and our Brethren That Jesus Christ is God over all blessed for ever 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
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
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
to Hierusalem and find the eleven and others gathered together We in a time of persecution oft go as far to hear a sermon and yet do not break the sabbath 2. But they say the text saith Christs second appearing was after eight dayes Joh. 20.26 But so it is said that after three dayes the Son of Man must rise again Mar. 8.31 Yet we know he rose on the third day The Grecians had that liberty in their laâ—guage of expressing themselves as to expresâ— a thing as done when once began Afteâ— eight dayes is no more than after the eight day was begun as after three dayes was nâ— more than after the third day was began Our Saviour being now ascended intâ— Heaven we find the disciples returninâ— from mount Olivet to Hierusalem Act. 1 â—â— and read little of them but of their continuing in prayers and supplication and choosing an Apostle till the day of Pentecost What was done in the day of Pentecost we find Act. 2. Then the Holy Ghost descended and before that we read of thaâ— descending of the Holy Ghost the Evangelists observed They were all with one 〈◊〉 in one place A phrase fully expressing 〈◊〉 Christian Church-meeting I am not Ignorant what a stir Mr. Tilham keeps 〈◊〉 prove this was upon the Jewish sabbath We say with I think better evidence it was upon the Lords day 1. It was Gods express law that the Jews should rest on the seventh day both 〈◊〉 earing and in harvest Exod. 34.21 22. 2. The law for the feast of Pentecost yoâ— shall find Levit. 23.10 11 12 15 16. â—hen you be come into the land which I shall â—â—e you and shall reap the harvest thereof then 〈◊〉 shall bring a sheaf of the first fruits of â—â—r harvest unto the Priest and he shall wave 〈◊〉 together with the offering of a lamb withâ—â— blemish on the morrow after the sabbath 〈◊〉 shall wave it And you shall count unto 〈◊〉 from the morrow after the sabbath from 〈◊〉 day you brought the sheafe seven sabbaths â—ill be compleat even until the morrow after â—he seventh sabbath you shall number 50 dayes Deut. 16.9 Seven weeks shalt thou number â—nto thee begin to number the seven weeks him such time as thou beginnest to put sickle â—â—to thy corn I must first take notice of a base cheat Mr. Tilham puts upon his reader Tilham 7 day sabbath p. 82. â—â—lling them that Moses from God appointed Israel to bring on the â—â—orrow after their passover sabbath â—sheaf of their first fruits c. Good reader look into all the texts that mention it and see if God sayes a word of their Passover Sabbath but v. 11. The morrow after the sabbath Which was undoubtedly the weekly sabbath Besides their passover sabbath was tied to a day It is not to be imagined their corn should alwayes be riâ— just that day to wit the 14 day of â— first moneth Now they were not to couâ— till they had put their sickle into their corâ— Deut. 16.9 1. I observe first it was impossible thâ— Pentecost should ever fall upon the Jewish sabath for on the sabbath day they were â— God 's law to rest Exod. 34.21 22. even earing and harvest So the soonest they couâ— begin to put their sickle into their coâ— must be the first day of the week 2. They were then to expect till thâ— next sabbath and from the morrow afteâ— to count which makes it necessary thâ—â— the feast of Pentecost should alwayes fall 〈◊〉 the first day of the week 3. Here was a Church-meeting of Christians met in one place on the first day of the weeâ— 4. Christ who when on the Earth 〈◊〉 we heard did honour those meetings wiâ—â— his own company here he sends the comforter gives them on this day the promise of thâ— Father It is true Mr. Ainsworth and some other think the passover sabbath was meant bâ— let any one consider with reason how it wâ—â— possible unless the corn in Palestina was alwayes ripe before the fifteenth day of the month Abib so as they had reaped some of it for till that there was no beginning to count for Pentecost but Mr. Ainsworth is far from fathering this as Mr. Tilham doth on Moses it was only a notion taken up by that holy man from some Rabbins But enough of this whoso will read this argument from our Saviours Apparitions and the descending of the Holy Ghost improved to the height may have it admirably done by Mr. Warren late Minister of the Gospel in Colchester in his excellent Book called The Jewish Sabbath antiquated and the Lords day instituted from p. 169 to 187. where so much is indeed said upon this whole Subject as I think very little is to be added to it But there is yet behind one Text more insisted on almost by all Divines in this case it is that Rev. 1.10 I was in the Spirit on the Lords day and heard behind me a great voice as of a Trumpet saying c. V. 11. and I turned to see the voice that spake with me and being turned I saw seven golden Candlesticks and in the midst of the seven Candlesticks one like unto the Son of man c. who is described further v. 13 14 15 16. where he is said to have the Stars in hiâ— right hand and out of his mouth went forâ— a two-edged sword Christ himself opens the Vision v. 20. The seven starrs are the Angels of the seven Churches and the seven Candlesticks which thou sawest are the seven Churches St. John at this time was by the Roman Emperour banished into the Isle of Pathmos for the Gospel sake Here he seeth a Vision Two things as to the present Controversie are considerable in it 1. What he saw 2. When he saw it 1. What he saw He saw the Lord Jesus Christ in the middest of his Gospel Churches walking before him in the purity of Gospel Administrations and reaching forth godly Ministers to them and furnishing them with his Word which is as a sharp two-edged sword This plainly was the Vision interpreted by the Lord himself Revel 1.20 2. When saw he this On the Lords day he was in the Spirit on the Lords day then he heard this voice then he saw this Vision 3. I am aware that this Text hath so disturbed the leaders in this Controversie opposite to us that they have exercised their wits to find out a Lords day not the first day of the week Mr. Brabourn Mr. Tilham and one of more learning and worth than both of them think it might be the day of Judgement which indeed is called the day of the Lord Phil. 1.16 but never the Lords day Again the Apostle speaks of a known day and of a day in being then but neither of these is true of the day of Judgement not yet come nor to be known when it shall come Matth. 24.36 Of that day and hour knoweth no man Others think it might be the day of
the Earth and deprive their souls of the great advantage which they might have by it and certainly this is no light thing to those who know their Saviours walks in the midest of the golden candlesticks and surely they should be near him where he is To evidence this I perceive many of them wholy absenting themselves from all religious meetings on the Lords day the only solemn time observed by all Christians near them it may be in prudence and to avoid scandal they do not openly labour but neither are they will that day worshiping God If any of them will that day go hear a Sermon I appeal to them whether they go as to a Sabbath duty with that preparation with that faith in the promises to them who keep the Lords Sabbath as they should go who expect a blessing from the Lord of the Sabbath Ah! my brethren is it nothing to you Is it nothing to you to have your places empty at the Lords solemn assemblies to be out when the joint-fighs prayers and tears of Gods people are poured out before the Lord if indeed you could judge none fearing God but your selves it were some plea but I know you have more charity why are you then divided from them why will you then lose the advantage of their prayers and deny them the advantage of your prayers I must profess were there nothing else to keep me off this very one thing would keep me off from that opinion Eccl. 3.10 Woe to him that is alone when he falleth for he hath not another to help him up Of the gifts and graces of how many precious ministers and the advantage you might have from them do you deprive your selves Have your souls no need of their interpretations of Scriptures their opening Gospel mysteries their powerful exhortations and arguments for holiness their directions for your Christian conversation I beseech you reflect upon your own souls since the time that in zeal to this opinion you divided your selves from the generality of Christians Have your souls prospered as formerly Have you so increased in the knowledge of God Have you had such love and zeal for God have you so grown in any exercise of grace Indeed it is not reasonable for any to think that you should you have not had the means This is not an age in which the Lord worketh in a way of miracles but produceth his great works by means fitted to them Our brethren must be very partiall to themselves and their present teachers if they think them for gifts and graces comparable to those godly and able ministers under whoâ— ministry they formerly sate The Historian sayes of Mr. Thrask that besides a voice he had nothing we know how little judgement Brabourn had in any thing but this one point And how little Mr. Tilham had there needs no further witness then his own book where is vanity and wickedness enough Souls cannot feed upon a meer aiery empty roaring voice it is the word of God they live upon the word of God truly judiciously and faithfully opened and powerfully applied I appeal to our brethrens consciences whether they judge their present teachers so able and fit for this work as the Godly able ministeâ— of Christ who have wholly given up themselves to the study of the Scriptures and to the search of the mind of God in them I do not speak for every one that hath the confidence to wear a gown But I am sure our brethren know and will acknowledgâ— that all parts of England are filled with some number or others of able faithful preachers Now certainly it is no small disadvantage to our brethren to deprive themselves of all the gifts and labours of these servants of God while they walk alone erecting teachers to themselves CHAP. VIII That for any to deprive themselves of the liberty God hath indulged us to labour six dayes in each week is not without guilt IT is the Apostles Precept that we should stand fast in the liberty with which Christ hath made us free and doubtless we are no more to deprive our selves of that liberty which our great Creator hath indulged us than to throw away the life health or estate with which he hath blessed us It is one thing for us as our free-will offering to set apart one of the dayes which God hath given us for our own occasions for the service of God another thing for us to think our selves obliged to do this and to do it in a pretended Conscience to a command when we have no such command Since it hath pleased God to cast my lot in the Countrey I must profess I have most heartily pitied some of my Brethren baptized into this perswasion to see them in the time of Harvest by their perswasion hindred of a third part of their time from making use of those seasons which the gracious God hath indulged them for gathering in the fruits of the Earth The seventh day of the week they rest being perswaded it is the Lords Sabbath and the next day again either out of conscience to a command or to avoid scandall and danger of the Laws and I have sometimes thus said with my self Alas for my Brethren they are zealously affected they would not else for a private opinion indanger the loss of their Crops which God hath given them how good were this zeal if it were in a good cause but hath God required such things at their hands hath not the Lord said Six dayes thou shalt labour and do all thou hast to do Suppose these men by this devotion to lose their crop or a great part of it or at least to lose much in it c. what satisfaction could they have other than from their own fancy will it in the great day of account appear any otâ—er than a self-robbery for a Will-worship either it will prove so or the whole Christian World is mistaken and hath been so from the very time Christ ascended up into Heaven Can my Brethren think That the Spirit that dwells in all Believers and leadeth them into all truth should leave all the Churches of the Lord Jesus Christ and come and reveal himself in this singular notion unto them Can our brethren think it is not possible that in this thing they should be mistaken Surely they cannot think but if whole Churches may err and if they can think that all the Churches of God in this thing have for 1600 years been mistaken they may be mistaken Further yet is it not â—robable that our Brethren should be mistaken Our Brethren must confess that the far greater number of Christians are of another mind yea and not only of those who are Christians at large baptized and owning Christ as the Saviour of the World but â—f those who are Christians indeed I mean who have not only imbraced the Doctrine â—f Faith but in whom is the work of Faith â—ith power purifying their hearts and who 〈◊〉 all their conversations