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
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
of the Apostles you read of the Apostles and other Christians exact as to the keeping of the Sabbath nor is it at all to our disadvantage that the women Luk. 23. rested on the Jewish Sabbath according to the Commandment for at that time there was no other to rest upon We plead for no sanctification of any other day than what God hath commanded and fall under the fourth Commandment which we have already proved that the Christian Sabbath doth 8. After all this may it not be worth your while to consider the difference of that return which your awakened conscience will make to you when you have spent a Sabbath according to this rule from that which your conscience will make after a looser observation Do not your Consciences sometimes check you when you have taken up too much of that sacred time in sleep in dressing and trimming up your selves or houses in needless labours in foolish pleasures in worldly discourses c. possibly they may smite you in the actions or presently upon them but if you cast up your accounts at night will they not chastise you bâ—fore you go to bed will they not sometimes tell you you have that day done or spake what you ought not to have said or done The testimony of Conscience is not wholly to be slighted in the case 9. Lastly shall I referr you to those who have taken notice of the Judgements of God upon Sabbath breakers How many have perished in their pleasures in their labours on that day Dr. Beard Mr. Clark Mr. Bernard have collected many of them I am aware that too too many abuse a Text of Solomon to avoid any force of this argument All things come alike to all men Enough hath been spoken by other holy men to shew that the Judgements of the Lord are not so to be slighted 'T is but very few years since that many prodigious appearances in the Air Water c. and two or three Comets one after another were slighted and laught at but the dreadfull Judgements of the Plague the Warr the Fire of London quickly baffled those men of reason and shewed us that God doth not ordinarily go out of the course of Nature but to shew some extraordinary work he is about and to warn men to prepare to meet him Certainly Lots Wife being turn'd into a Pillar of Salt though our Saviour had not fixed a Remember to it might have taught people that it is a dangerous thing contrary to a Divine Precept to look back We have a Precept to Remember to keep holy the Sabbath day there are some that will not believe this obligeth us but will adventure to work to sport and take their usual Recreations as on other dayes God in these actions strikes them lame dead c. Let who will slight these extraordinary Dispensations of God My soul entâ— not thou into their secrets unto their Assemblies mine honour be not thou united They shall all to me sound That Israel may hear and fear and do no more so wickedly It is time for me to finish this Discourse Will now any of you say to me What would you have us to do in this business how would you have us sanctifie the Sabbath unto the Lord I answer 1. I would have you the day or night before the Sabbath put all that business relating to your Familes in reference to the Sabbath in as great a readiness as you can The women prepared their spices and oyntment over night which they were to use early in the morning after the Sabbath Luk. 23.56 God allows us on the Sabbath to do things that are necessary but we must take heed of creating necessities needlesly We may make things necessary It may be necessary I should kindle a fire on the Sabbath and so must have fuel but not necessary I should go that day to buy Coals or cut down Wood that might have been done the day before There 's nothing truly necessary on that day but what could not have been done before nor cannot be put off longer 2. I would have you get up from your beds as soon that day as you use to do on other dayes if not sooner It is a day of holy spiritual rest not of sensuall carnall rest It is a wretched profanation of that day for people to make that day their sleeping time above all other dayes it speaks a soul not well awakened with the Conscience of its duty on the Sabbath-day Certainly we had rather need be up sooner from our beds that morning that we may neither come late to Worship nor make more haste than good speed going out without any preparation without any Family dutyes c. 3. For such businesses as are acts of mercy to man or beast or necessary for preservation of either I would have you do them without doubting Our Saviour hath licensed both these What is necessary for decency is as little to be doubted of but take heed of spending too much time in trimmings and dressings or being excessive in provisions of meat c. 4. Spend your time before you go to the Congregation which you can spare from necessary actions before mentioned in private Reading Meditation Prayer or in instructing the Families reading the Word to them praying singing Psalms with them c. 5. After you have heard the Word preached spend again your intermediate time in like manner privately or with your Family Discoursing also upon the Word which you have heard or upon other spiritual subjects as occasion offers it self 6. After your hearing in the latter part of the day do the same again Read hear pray catechize sing Psalms read good Books discourse upon spiritual subjects what you have read or heard 7. You need not doubt on this day if occasion be offered to visit the sick or the Prisoners to feed the hungry to cloath the naked with such sacrifice God is well-pleased yea he loves this mercy better than other sacrifice 8. You must have your times on that day to eat and drink by it your liveâ— are upheld and your strength and you refreshed and made fit for your duties But while you are eating and drinking remember our Lords discourses under the same circumstances Luk. 14.1 2 3. when he was at the Feast in the Pharisees house He discourseth of things lawfull on the Sabbath concerning humility charity to the poor concerning the Wedding Supper of the Gospel c. This it is to sanctifie a Sabbath unto the Lord to keep a day as the Lord hath chosen I beseech you be not so vain as to think that it is enough to rest from sin which is your duty every day and cannot be all the rest of the Sabbath Nor that it is enough to rest from labour and you may spend the day in sleep or idleness or sports and pastimes None of all these I am sure can be named an holy or spiritual rest Nor that it is enough to spend part of the dayâ— in religious duties God will not halve with you that day he requires a whole day at least a whole artificial day which the Sun measureth to us while we pretend to believe â— Sabbath morall let us live as if indeed we did believe it Whiles we contend for the Christian Sabbath in evidence of our 〈◊〉 of Christs being come in the flesh hâ—â—yling and resurrection against the Jewâ— who deny Christ so come and our Bâ—â—thren who though acknowledging Chrâ—â—â— come yet doubt whether as Lord of the Sâ—â—bath he made a change of the day Lâ— us not our selves run into a greater erroâ— of keeping no Sabbath at all FINIS