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
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
it is said v. 7. Vpon the first day of the week when the Disciples came together to break bread So as plainly their designed meeting to break bread was upon the first day ot the week I clearly think the second breaking of bread v. 11. was not any religious duty but a bodily refreshment Paul took before his journey the phrase is so used besides the manner of the phrase methinks in this place plainly enough signifieth it When he had broken bread and eaten and talkt with them When all the Religious duties of the day were over and Paul had refreshed himself with some Victuals and discoursed with his friends he took his journey The sense of the Text is plainly this Paul religiously with them kept the first day of the Week preaching administring the Lords Supper and he being to leave them preached something longer than usually Eutichus falls asleep falls from the window where he was and was taken up dead Paul the duties being done recovers him to life again refresheth himself with Victuals and discourseth with them till break of the day and then departeth Lastly Mr. Titham is mistaken to say St. Pauls once preaching at Troas is so stood upon as canonizing a Sabbath That which is insisted upon is this That Paul staying at Troas seven dayes no mention is made of the Christians there meeting together any other day but on the first day of the week upon which it is evident that they met and met on purpose for the most solemn Gospel-services and brake not up from them till midnight yea and the Holy Ghost mentions their meeting that day as an usual customary thing Mr. Brabourn puts us to too hard a task to prove that they abstained from their servile labour We hope our Brethren will not think that they were at their servile labour whiles Paul was preaching or while they were me◠together to partake of the Lords Supper And it is not very charitable for us to think if they had not kept this day as the Christian Sabbath that so near a solemn service which requireth preparation they should be distracting themselves with secular labour Besides that this will fall as heavy upon our brethren What one Text have our Brethren to prove that Paul or any Christians abstained from all servile labour on the seventh day which was the Jewish Sabbath or that they kept it It is indeed said Acts 13.14 15. That Paul coming to Antioch went into the Synagogue and sate down and after the reading of the Law and the Prophets upon the desire of the Rulers of the Synagogue Paul preacht a notable Gospel-sermon to them to convince them of their errors V. 42. The Gentiles desired that those words might be preached to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we translate it the next Sabbath and I must ingenuously confess that if that translation were necessary it would have more colour for an argument on our Brethrens side than any place I know in Scripture will afford them that the Christians when the Jews were gone should pitch upon the next Sabbath above other dayes to hear Paul again But as there is no necessity to translate it so so neither is that translation of the particle I think to be justified by any like usage of it We translate it Between generally See Matth. 18.15 Between thee and him alone Matth. 23 35. Luk. 11.51 Between the Temple and the Altar Luk. 16.26 There is a gulf between me and thee Joh. 4.26 In the mean while that is in the time between Acts 12.6 Peter was sleeping between two Souldiers Acts 15.9 betwixt us and them Rom. 2.15 Their thoughts in the mean while or between themselves as it is in the Margent So as to this very Text. The Margent tells you it may be read In the week between or in the Sabbath between If our Brethren will allow the latter which is justifiable there was a Sabbath between that and the next Jewish Sabbath which must be the Christian Sabbath but if they take it in the former sense the Gentiles did not desire Paul to preach the next sevent◠day those words but in the week between so the words are And the Margent of ou◠Bibles tell us the Translators saw thus it might be read nor could any thing lead them to this translation but v. 44. where it is said that the next Sabbath day came almost the whole City together to hear the word of the Lord which they might do yet that not the day which the Gentiles before mentioned desired to hear the same things again Acts 16. Paul comes to Derbe and Lystra quarters very full of Jewes for the Text saith for that very reason Paul circumcised Timothy though his Father was a Greek v. 3. Thence they go to Philippi there v. 13. It is said that on the Sabbath day they went out of the City by the River side where Prayer was wont to be made It is not indeed said it was by the Jews but Lydia is called one that worshipped God who but Jewes in Macedonia should worship God at that time I cannot tell for we never read before that the Gospel was preached in those parts Whereas Mr. Brabourn objects so it is said Cornelius Acts 10 2. was one who feared God with all his house it is true but he lived in Caesarea a place not so far from Hierusalem where the Apostles had so abundantly preacht the Gospel as Philippi in Macedonia was and therefore far more likely to be a Gentile Proselyte than Lydia was but at once to answer this objection of the Apostles going into the Jewish Synagogues and preaching on their Sabbath day either there or elsewhere where they were met 1. It is most evident that the Lord indulged the Christians a time to be satisfied that those things in this Rule of Worship given to the Jews which were ceremonial and temporary had an end during which time it was lawfull for them to observe them Though they all died with Christ yet the Lord allowed them having his own ancient Institution a time for honourable Burial Hence Acts 16. Paul circumcised Timothy as well as kept the Sabbath day and in the first Councel the Apostles injoyn'd the Gentiles to abstain from blood and things strangled and Rom. 14.6 gives a liberty to the Christian to observe the Jewish dayes This liberty did not last long for the Apostle tells the Galatians Acts 15.2 That if they were circumcised Christ should profit them nothing And in this very point of dayes Gal. 4.13 he tells them that he was afraid of them because they observed dayes and months and years It is manifest this Epistle to the Galathians was one of his last it was written from Rome where as he tells us he was then in bonds and as judicious Interpreters think not above two year before his death which was about 65 years after our Saviour That to the Romans was wrote long before so was his circumcising Timothy Acts 16.
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
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-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
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
And it shall come to pass if you diligently hearken unto me saith the Lord to bring in no burthen through the gates of the City on the Sabbath day but hallow the Sabbath to do no work therein Then shall enter into the gates of this City Kings and Princes sitting on the Throne of David riding on Chariots and Horses they and their Princes the men of Judah and inhabitants of Hierusalem and that City shall remain for ever Here 's a Promise of outward prosperity and a stability in it And they shall come from the Cities of Judah and from the places about Hierusalem and from the land of Benjamin and from the Plain and from the Mountains and from the South bringing burnt-offerings and Sacrifices and Meat-offerings and Incense and bringing Sacrifices of praise unto the Lord our God I will continue my Worship amongst you in your own land in its former purity and glory But what if this people will not sanctifie the Lords Sabbaths it follows v. 27. But if you will not hearken unto me to hallow the Sabbath day and not to bear a burden even entring in at the gates of Hierusalem on the Sabbath day then will I kindle a fire in the gates thereof and it shall devour the Palaces of Hierusalem and it shall not be quenched I will without remedy destroy your City and deprive you of all the prosperity wherewith I have blessed you Isa 58.13 If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight the holy of the Lord honourable and shalt honour him not doing thine own wayes nor finding thine own pleasure nor speaking thy own words then shalt thou delight thy self in the Lord and I will cause thee to ride upon the high places of the Earth and feed thee with the heritage of Jacob thy father Here is not only a promise of temporall good riding upon the high places of the Earth inheriting the heritage of Jacob which in generall you know was the blessing but also of a spiritual mercy Thou shalt delight thy self in the Lord Now lest any one should think these Promises are debts paid fulfilled to the Jews and concern not us let us consider yet another Text Isa 56.2 3 4 5 â— Blessed is the man that doth this and the Son of man that layeth hold on it that keepeth the Sabbath from polluting it and keepeth his hand from doing evil Neither let the Son of the stranger that hath joyned himself to the Lord speak saying The Lord hath utterly separated me from his people Neither let the Eunuch say Behold I am a dry tree For thus saith the Lord unto the Eunuchs that keep my Sabbaths and choose the things that please me and take hold of my Covenant even unto them will I give in my house and within my walls a place and a name better than that of Sons and Daughters I will give them an everlasting name that shall not be cut off v. 5. Also the sons of the stranger that joyn themselves to the Lord to serve him and to love the name of the Lord to be his servants every one that keepeth the Sabbath from polluting it and taketh hold on my Covenant v. 6. Even them will I bring to my holy mountain and make them joyfull in my House of Prayer their burnt-offerings and their sacrifices shall be accepted upon mine Altar for my House shall be called an House of Prayer for all people v. 7. That this is a promise respecting the Gospel-times is plain enough from divers things 1. It is made as a relief for Eunuchs and strangers who in regard of the partition-wall set up by the Ceremonial Law lay under many discouragements from joyning themselves to the Lord. 2. It speaks of a time to come when this Wall should be pulled down I will bring them c. 3. It speaks of a time when Gods House was to be called an House of Prayer for all People which was not till Gospel-times The things promised are great and excellent God promiseth 1. A place in his House 2. A Name better than that of Sons and Daughters even an everlasting Name that shall never be cut off 3. To bring them to his holy mountain 4. To accept their Sacrifices 5. To make them joyfull in the house of Prayer Promises then which God could not promise more Now who shall be made partakers of them Lord who shall dwell in thy Tabernacle who shall abide in thy holy Hill These things are promised To the Eunuchs that keep the Lords Sabbaths To the strangers that keep the Sabbath from polluting it All but those of the Jewish Nation come under the notion of Strangers all we that are Gentile Churches are but Churches made up of Strangers who have joyned our selves to the Lord and taken hold of his Covenant If we would be blessed with these things if we will have a place in Gods house an everlasting name that shall never be cut off if we would be brought to Gods holy Mountain if we would have God accept our services if we would be made joyfull in the house of Prayer we must keep the Sabbath from polluting it 7. Will example move us to say nothing of the example of the servants of God in the Old Testament The example of Nehemiah as a Magistrate is there a famous instance recorded Nehem. 20.32 ch 13 15 16 17 19. but let us look into the New Testament and there first take our Lords example who was a zealous observer of the Sabbath the seventh day Sabbath for the other did not begin till his resurrection Mar. 1.21 He on the Sabbath day went into the Synagogue and taught Mar. 6.2 When the Sabbath day was come be began to teach in the Synagogues Once for all Luk. 4.16 As his custom was he went into the Synagogue on the Sabbath day and stood up for to read It remains that we should be satisfied how he spent that time of the Sabbath which he did not spend in acts of more solemn publick Worship Something we find as to what he did he healed the sick Joh. 5.10 11 12 13 14 c. Joh. 9.14 Luk. 6.7 13. 12 13 14. Mar. 3.2 3 c. we find him also on the Sabbath day at a feast Luk. 14.1 2 3 c. and passing through the corn-fields Matth. 12.1 Mar. 2.23 observe but his discourses upon his healing the sick when he was at the Feast Luk. 14.1 2 3. when he passed through the Corn-fields Matth. 12.1 Mar. 2.23 you will find them constantly spiritual and heavenly and suited to the Law of the Sabbath not speaking our own words Concerning others we have no such particular account but in the general Luk. 23.56 The women rested on the Sabbath day according to the commandment they prepared spices and oyntments the night before but they rested the Sabbath day according to Gods command Through the whole history of the Acts