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
A MODEST PLEA FOR THE LORDS DAY OR RATHER The Summe of the PLEA made by Divines for the Lords Day as the Christian Sabbath AGAINST Those who contend for the Old Sabbath of the Seventh Day in other 〈◊〉 in the Creation By J. C. D. D. Mar. 2.28 The Son of Man is Lord also of the Saâ—â—â—th Acts 6.14 We have heard him say That this Jesus of Nazareth shall destroy this place and shall change the Customs which Moses delivered us Gal. 4 10. You observe DAYES and Moneths and Times and Years 〈◊〉 11. I am afraid of you lest I have bestowed labour in 〈◊〉 LONDON Printed in the Year 1669. To those Christians especially my Neighbours in the County of Norfolk who are zealous for the Observation of the Seventh Day Sabbath Brethren MY heart's desire and prayer to God for you all is that you might be saved For I bear you record that you have a zeal of God only if I make a doubt whether it be according to knowledge or no yea if I tell you I verily believe it is not according to knowledge I am sure your ingeunity is such that you will pardon it to me considering that my own perswasion and practice is differing from you and Charity which alwayes begins at home will not allow me to judge my self to practise upon ignorance though I am also one oâ— them who but know in part yet 〈◊〉 hope I desire to practise according to my knowledge Which if you will bâ— so charitable as to suppose I must judgâ— your zeal not to be according to knowledge And let me tell you as there is no more sacred fire than that of zeaâ— when it hath its due fuel and is exercised in a just and good cause sâ— there is no more dangerous fire when iâ— hath a mistaken object The zealouâ— soul runneth and as the man who runneth if he be in a right way come quicker than another to his journey end but if he be out of his way â— is sooner than another at a further distance from home So it is with thâ— zealous spirit I must profess let 〈◊〉 person be of what perswasion he will I must have a reverence for him if perceive that he differeth from me ouâ— of Conscience because he dareth not tâ— sin against God It is a noble temper to be afraid of sin If a person pretends conscience for a particular opinion and practice and in the mean time be a common drunkard swearer liar blasphemer unclean person one that lives as it were without God in the World making no conscience of reading the Scripture praying bringing up and governing his Family in the nurture and fear of the Lord only pretends conscience as to baptizing of Children keeping the Seventh day Sabbath this man is an hypocrite and dissembles with God and men for there is an uniformity in conscience and it would certainly oblige him to avoid known and confessed sins as much as what he doth fancy is a sin and as much oblige him to all as to any known duty But where I see a Christian walking close with God in the general of his conversation and differing from me in this or that point because he thinks he cannot without sin believe and practise what I do I cannot but love and honour him and be very far from their Religion who think it the best and most Gospel way to cudgel him into my Perswasion A Gaol or a Fire and Faggots never yet cured an erring Conscience Such Brethren though overtaken with a fault are certainly according to the Apostles counsell to be restored in the spirit of meekness and to be dealt with like rational Creatures argued and treated and perswaded out of their mistakes not cudgelled out of them This Brethren hath caused me to send this little Book amongst you so penned as I think you will not judge it to have any thing of bitterness in it and in so small a volume as I cannot despair but that you will bestow the reading of it nor will it ask you long time You will find in it the most of what hath been said by Divines in this case I have contracted their larger Discourses that I might not tire your patience and made what they have said in Latine or in more Scholastick terms plain to you by a free and familiar style The singularity of your dissent doth certainly call to you for the use of all possible means to finde out what indeed is the Truth of God in this point and there cannot be a greater witness against you of your want of sincerity than an unwillingness to read or hear what hath been or is or shall be said against you For though indeed there be some Articles of Faith some Principles of Religion about which it is a Christians wisdom not to admit disputes yet this is not such 't is no Fundamental in Religion that the seventh Day from the Creation is the Sabbath It is none of those points in which you cannot erre without breaking your union with the Head Christ yet is it no light point for it breaks communion with all Churches and that is no light matter And the Scripture sayes we are members of Christ and members one of another Although an erring Conscience obligeth him that is troubled with it to do nothing against it yet certainly he that hath it or hath reason but to suspect he hath it stands highly obliged to use all means to reform it and although the differing complexion of a Christians Conscience may oblige him for a time to walk divided from his Brethren yet he ought not to do it without many thoughts of heart because of his division and while he walks alone in obedience to his Conscience he ought also to sit alone and to keep silence To sit alone pondering with himself what is said on both sides and without prejudice weighing arguments in the ballance of the Sanctuary comparing spiritual things with spiritual And to keep silence both as to the publishing his singular and novel â—â—â—â—â—â—ns keeping to that excellent 〈◊〉 of the Apostle Rom. 14.22 Hast thou faith have it to thy self before God It is a mad fancy of some who think that every opinion in Religion is worth breaking the Churches peace for and also keeping silence as to inveighing against and reviling others otherwise perswaded and practising For which way went the Spirit of God from the multitudes of their Brethren unto them And besides who knowes not that there is the same distance betwixt their brethren and them and none can usurp such authority but those who will arrogate to themselves infallibility and take away the judgement of discerning which is the very root and basis of the Protestant Religion You know Brethren what Fetters I have upon me as to my publick Ministry If I were free I question whether I by it should have any capacity to serve your souls while you are under this mistake If I may do it with these
Printed Papers it will be no small satisfaction to me if not yâ— my work is with the Lord anâ— my judgement is with my God I think scarce any of you think I have any prejudice against you many of you may believe I have a great kindness for you The good Lord bring us all in this point to think and speak the same thing and to walk in the same Way Your Friend and Servant in the Gospel of our Lord Iesus John Collenges CHAP. I. The occasion of the Discourse and what moved the Author to it IF in the following Discourse I had designed to have advantaged my Name in a printed Book I had certainly made choice of another Subject or handled this in another manner than I have I know nothing left for an Author on this subject it hath been so variously and learnedly handled by eminent Authors Nothing is to be added to what Mr. Ley hath said to justifie the application of the Name Sabbath to the Lords day Nor to what Dr. Twiss Mr. Sheppard Mr. Caudry and Mr. Warren have said for the Morality of it for the repeal or expiration of the Jewish Sabbath for the change of it to the first day of the Week Mr. Sheppard and Mr. Caudry have not lefâ— Ocâ—foâ—d or Brabourn nor Mr. Warren left Mr. Tilham a rag to cover the nakedness of their faireyes nor is ought to be added to whaâ— Dr. Young hath said to the primitive observation of it For the practical sanctification of it all the Authors aforesaid have spokeâ— fully to which may be added Dr. Bound Mr. Bernard and lately Mr. Wells To say nothing of the controversial part handled by the aforesaid Authors against Heylin Primrose Ironside and all of that party who would make our Sabbath but an ordinary Church-holiday so that indeed there is not room left for a new Author to croud in bringing any thing new in this case Nor shall this discourse pretend to any thing of that nature I look upon it as our great disadvantage in reference to most of our brethren who contend for the Jewish Sabbath to be still in force that what is already said in the case which is abundantlâ— enough is either spoken so learnedly as they cannot understand it or else hidden in large volumes of considerable price which either ordinary people want money to buy or time toâ—â—ad or judgement to finde out All therefore I shall pretend to is in a plain familiar Discourse to present our brethren with the summe of what hath been far more fully and learnedly discoursed by others To which that which hath been the next occasion is my present leisure and the Providence of God casting me in a place where I observe very many and those whose hearts I would charitably think God had touched with a sense of Religion and who I trust truely fear God and love the Lord Jesus have received impressions leading them to a great zeal for the old Sabbath The consequents of which opinion I look upon as very sad these Christians breaking communion with all Christian Churches in the World and depriving themselves of the advantage they might have from communion with us on the Lords day For though I have known some of that opinion who yet on the Lords day would come to hear the Word preached and joyn in Prayer with other Congregations yet I perceive another spirit in many of my present Neighbours And besides if being possessed of that opinion they did come it would not be with such preparation nor in such a Conscience of what they did as were requisite for such as expect a blessing from or in such dutyes God hath pleased at present to call me to sit down in silence as to my publick Ministry that I might in something serve my generation and be usefull to the Souls of others I have put my pen to Paper in this cause nor have I had any other motive whatsoever but if it might be to do good to some Soul or other or if I cannot cure yet at least through the strength of God to stop the spreading of this disease amongst Christians CHAP. II. The first Consideration That God hath no more glory nor the Souls of Christians any more reall advantage from the observation of the Seventh day from the Creation than from the observation of the Lords Day as the Christian Sabbath nor can be any pretence of this nature but that of stricter Obedience to the Commandment I Take it to be an excellent notion of that holy and eminent Servant of God Mr. Thomas Sheppard that the thing which makes a Law morall is a goodness in the thing commanded precedent to the command yet caused by the eternal will of God Ceremonial Laws were therefore good because commanded but the matter of every Moral Law must have some goodness that is some equity some suitableness in it to the nature and to the Concernment of men and women preceding the command especially if we rightly consider man as he stands related to God and to his Neighbour as he is made up of Body and Soul both ordained to an eternal existence The light of nature shewing us that there is a God and but one God he our Creator Preserver Governour an Essence of glorious Majesty purity and holiness c. If we had never heard of the first second or third Commandements Nature would have told us it was fit we should give the highest homage of our Souls to him alone worship him according to his will not blaspheme his Name nor use any thing related to him irreverently which is the substance of the three first Commandments The same will be yielded as to the 5 6 7 8 9 and 10. The very light of Nature would have shewed us a fitness and sutableness in the things there commanded to humane Society if we never had heard of the Commandment The same light of Nature also would have shewn us that some time must be spent in the service of God That it was reasonable some due proportion of time should be so sanctified Indeed that this should be a seventh part rather than a sixth Nature would not have shewn us that is morall positive but being directed Nature will presently allow it equal holy just and good This Original goodness in the observation of a seventh part of our time as holy to the Lord must lye either in this That from such a Religious Observation our Creator will reap some glory Or this That from it Man as to Soul or Body will reap some considerable advantage Both which are most undoubtedly true both as to some proportion of time and as to a seventh rather than a lesser part of our time The honour we bring to God by Acts of Worship being only in the publishing of his Name and Works The more frequently we do exalt his Name and publish his Works the more Glory we bring him Again Ordinances being the way through which our Lord Jesus useth to pass
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
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
to Scholars and so am under no temptation to shew reading or Rhetorick nor am I ingaged with any particular Adversary and so not concerned to digress to answer all his impertinencies The first Text I find insisted on is Acts 20.7 where we read that the Apostle having sailed from Philippi to Troas abode there seven dayes Vpon the first day of the week saith the Text when the Disciples came together to break Bread Paul preached unto them ready to depart on the morrow and continued his speech untill Midnight And there was many lights in the upper Chamber where they were gathered together 1. It is first very observable That the Holy Ghost tells us that Paul abode at Troas seven dayes one of which must needs be the Jewish Sabbath It is not unlikely that the Apostle prayed and preached amongst them more than once but here 's no notice taken of any meetings of the Christians any day or of any Religious duties performed by St. Paul any day but upon the seventh day after he came there which the Apostle tells us was the first day of the week so that there is an especial notice taken of this day by the Holy Ghost of the day before none at all in this place amongst a company of Christians Paul was there seven dayes it is not said that he rested or went into the Jewish Synagogue on th◠Sabbath probably there was none there but the sixth day of Pauls abode there i◠reckoned as an ordinary day at Troas yet that must be the Jewish Sabbath no mention of any preparation to it any solemn dutyes in it it is counted amongst the other week-dayes 2. Secondly If here had been no more notice taken of the Lords day the first day of the Week than of the day before we could have had no argument from hence but it is expressely said Vpon the first day of the week when the Disciples came together to break bread c. where many things are to be noted 1. The Name The first day of the week not one day in the week as some would have it It is the same phrase Job 20.1 Matth. 28.1 Mar. 16.2 Luk. 24. 1. Certainly the Evangelists design was not to tell us that our Lord rose one day of the week but the day next to the Jewish Sabbath which was the last day of the week If as some have contended the word should be translated One day of the week it would agree with no other use of the phrase in Holy Writ 2. It would not tell us when they met which plainly is the Holy Ghosts design Were it reasonable to translate Mar. 16.1 2. And when the Sabbath was past very early in the morning one day of the week they came c. is it not plainly the Evangelists design to tell us what time they came and therefore he saith 1. When the Sabbath was past 2. Early in the morning 3. The first day of the week It is a manner of speaking according to the Hebrews who ordinarily for want of such a plenty of words as other Languages have express the cardinall number by the Ordinall numerall So Gen. 1.5 The evening and the morning were One day so it is in the Hebrew that is the first day 2. It is not said Paul called them together or that the Church called a meeting that day but when the Disciples met together or they being gathered together for in the Greek it is the Genitive case put absolute the Text mentions it as a time when of course and according to their custom they were met together 3. It is not said when some of the Disciples were met together but the Disciples being gathered together that is the Church being met as publickly as those times would bear they came together v. 7. They were gathered together v. 8. there were many lights in the room where they were gathered v. 8. Here are words enough to conclude a Church-meeting a numerous meeting such a one as required many lights and put Eutichus to take his seat in a dangerous window 4. The Text saith they were met together to break bread A phrase indeed which doth not alwayes signifie receiving the Lords Supper but very ordinarily It is further said that Paul preached and continued his speech till midnight The end of their meeting was solemn religious dutyes in a Church-assembly and they accordingly were performed till Midnight 5. It is not said they were gathered together in the evening but upon the first day of the week though the duties were held on till midnight therefore it is but a fancy of them who think it was evening before they met If Paul did preach amongst them upon other dayes and the Lords Supper were administred any of the other dayes Yet the Holy Ghost's taking no notice of those performances but only of what was done in this day is no mean argument that this was the day which he would have us take notice of as the solemn time for Christians Gospel-worship in imitation of the Apostolical president I am not ignorant what pains some have taken to avoid the dint of this Text. Mr. Brabourn and Mr. Titham both tell us the Meeting was but occasional and extraordinary for which there had been some colour if the Text had said That Paul called them together or that they were called together but it saith they being met together speaking of it plainly as an ordinary customary day when they were wont to meet But saith Mr. Titham As soon as they were met lights were seen in the upper Chamber so that he sayes t is not probable they met till towards evening But the Scripture saith no such thing it saith they were met on the first day of the week and Paul continued his speech till midnight when he began it it saith not but the term continued implieth he began long before Mr. Brabourn thinks it probable they did not begin to meet till toward evening because that was the time for the Lords Supper according to our Saviours example Mar. 14 17. and the example of the Primitive Church 1 Cor. 11.21 That our Saviour first celebrated the Lords Supper in the Evening was plainly upon a special reason that being the instituted time for the Passeover in the close of which he designed the institution of the Supper but that either we are still obliged to that hour or that the Apostles kept them to that hour is very hard to prove The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used 1 Cor. 11.21 will not do it It is translated Feast Mat. 23.6 Mar. 12.39 Luk. 20.46 and indifferently signifies Breakfast Dinner or Supper as might be shewed from many Authors Mr. Titham sayes the Lords Supper was not administred till the next day for Paul continued his speech till midnight and after this he restored Eutychus and v. 11. when he was come up again and had broken bread and eaten and talkt a long while even till break of day he departed But
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
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
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-Easter-day above an hundred years after this this was in dispute when it should be kept Mr. Tilham and Mr. Brabourn both think and they do but think so that it was the seventh day but why should that be called the Lords day because he that day lay in the Grave think we God indeed in the Old Testament called it his Sabbath but was it ever so called in relation to Christ did Christ ever institute that Now why the first day of the week should be called the Lords day reason offers it self plentifully 1. In opposition to his suffering day of which he saith to his Persecutors This is your day and the power of darkness 2. It was the Day when he triumphed over Sin Death and Hell 3. It was the Day when he was with power manifested to be the Son of God Rom. 1.4 4. In all probability it was the day he instituted for the Christian Sabbath and therefore called the Lords day as the Sacrament is called the Lords Supper because he instituted it 5. Finally take all the Ancients from Ignatius who lived nearest the Apostle downward they all understood by the Lords day the first day of the week and accordingly kept it holy unto the Lord. Now let all these be laid together and I beseech our Brethren laying aside alâ— partiality prejudice and saction seriously to consider whether they will not amounâ— to as good a proof as we have for many other things that the Lord Christ hath instituted the Lords day for the Christian Sabbath though it be not in the Gospel proclaimed in so many words And in good earnest I think those of our Brethren who will not judge it sufficient if their Consciences weigh all Gospel Truths in the same ballance will be in no small danger of being warped in other and those very weighty Truths of the Gospel from a perversion in which the good Lord keep them and us all for his mercy sake CHAP. VI. That the Seventh Day is repealed I Suppose I have said enough to justifie the discharge of the Old Sabbath The â—cense which the fourth Commandment gives us to labour six dayes in the week â—vinceth us under no Obligation to keep more than one Sabbath Now if the first day of the week as we have proved be the Sabbath to be sanctified reason tells us the Jewish Sabbath is discharged Though the Scripture no where saith to us you shall not keep the Passeover nor you shall not circumcise yet we understand our selves discharged of both by the substitution of two other Gospel Sacraments It is the Lord will according to the fourth Commandment we should not be under an obligation to keep two dayes in each week and it is the Lords will as we have proved wâ— should keep the first day of the week whaâ— need we any further witness But yet it be needfull I think it is not hard tâ— evince it 1. The Jewish Sabbath as I have already proved was never primarily requireâ— in the Morall Law but only by thoâ— ceremonial or temporary Laws given to thâ— Jews which all acknowledge determine by the death of Christ and the extinction of the Jewish Polity and fell of couâ— when that fell The Ordinance for tâ—â— particular day of the week was but an Oâ—dinance given to hold untill the time Reformation but to add yet a little morâ— it hath been told our Brethren and I heartly wish they would deliberate upon it Thâ— the Apostle Rom. 14.5 blameth the â—mans that amongst them One man esteemâ— one day above another Gal. 4.10 he blamâ— them that they observed dayes and month and times and years That the Apostle â—al 2.16 cautioneth the Christians That â— man should judge them as to meat or drink â— in respect of an Holy-day or a New-moon â— the sabbath-Sabbath-day That these Texts are â— to be understood of the Lords day is â—dent 1. Because as we have proved the Apoâ—es themselves and the Christian Churches â—en observed it 2. Because the fourth Commandment â—d perpetually established 1. A Day 2. A â—venth Day to be sanctified Now the â—postles words must be interpreted so as â—t to lose us one of the ten Commandâ—ents 3. Because to interpret those Texts of all other Jewish Holy-dayes with an exâ—tion only to the weekly Sabbath seemâ— both an unreasonable interpretation too short for the terms of the Texts Vnreasonable it is an usual rule Vbi lex â— distinguit non est distinguendum we â—e no reason to distinguish where the rule â—es no distinction nor can any pretence reason be for limiting the sense in that â—â—oner but to reconcile the Apostles Preâ—t with the fourth Commandment which may quickly be without such a restriction according to what we have proved thâ— sense of it A Sabbath may remain though that Sabbath be abolished 2. It seems also too short The Apostle to the Galatians useth four terms Dayes Months Times Years Suppose by the years be meant thâ— yearly Feast of Atonement or the years â— Jubile by Moneths the New Moons bâ— Times their Feasts of the Passeover Pentecost c. still we want an interpretation for thâ— term Dayes which certainly must be understood of the Jewish seventh Dayes or Sabbaths returning every week 4. What Mr. Warren observes is also very considerable that all these Epistles werâ— wrote to Churches much leven'd with Judaism and under great temptations to it so that undoubtedly it was the Apostles intention by that term to declare the Christians freedom from the old Sabbath which also as it is plain from Deut. 5.15 haâ— something of a Type annexed unto it Buâ— enough hath been said to prove the olâ— Sabbath out of doors if not by repeal yeâ— by expiration as being a temporary Ordâ—nance and by the appointing of anothâ— Sabbath in the stead of it CHAP. VII To insist upon the old Sabbath is to Judaize and non-communion our selves to all Christian Churches in the World both in this and former Ages FRom what hath been said must needs follow that for us now to insist upon the old Sabbath hath a double guilt attending upon it 1. The first is Judaizing 2. The second is declining communion with all the Churches of Christ that are or ever were in the world Judaizing signifies a tenacious adhering to the Jewish Rites and Customs after that Christ hath established a New Heaven and a new Earth This was the Jews great sin It was one piece of our Lords errand into the world To change the customs which Moses delivered A Truth asserted by the first Christian Martyr and for it he was accused Acts 6.14 That this was one of those customs is plain if it were not commanded in the fourth Commandment which we have proved it was not Nor doth it hinder that it begun before Moses so did Sacrifices and Circumcision yet they were the
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
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
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
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
used to express the resting place of Thorns laid up to be burned 2 Sam. 23.7 Now because those dayes which it pleased God to set apart for himself were dayes in which he did require a cessation from labour to that end that they might better attend Religious dutyes these dayes were called Sabbaths and that as well before the giving of the Law upon Sinai Exod. 16.25 26 29. as after in innumerable Texts So as the word is indifferently used to signifie the weekly Sabbath as those other holy dayes which God appointed the Jews twice in Holy Writt we find the word with a little alteration doubled Exod. 16.23.35.2 we translate it a Sabbath of Rest In the Hebrew it is but the doubling of the same word or words or of a word from the same root and of the same significancy A rest of rest signifying it was not to be a bare cessation from labour but an holy religious rest So as the fourth Commandement is no more than Keep holy a day of Rest And because God had instituted but one such day in the revolution of a Week therefore by an usual figure the word doth sometimes signifie a week as Lev. 23.15.25.8 and so in the New Testament But that usage of the word in this case wâ— have nothing as yet to do with 2. A second thing which our Brethreâ— should know and observe is That thosâ— little particles a and the are English particles not found in the Hebrew but put 〈◊〉 by translation to make up the sense according to our way of speaking the Hebreâ— hath no more than Remember to keep holy dâ— of Rest or day of Sabbath and it is indifferent whether according to our Englisâ— way of speaking we put in a or the noâ— can any argument on either side be fetcheâ— from those supplyes to the Text. These things being premised we say That there are three things or four whicâ— the Fourth Commandement requireth oâ— us 1. That we should keep some solemn time 〈◊〉 a time of holy Rest unto the Lord. 2. That it should be one day of seven a seventh part of our time 3. That it should be an intire day 4. That it should be such an intire day of seven as God hath appointed But that this day should be the seventâ— day in order from the Creation we say falleth not at least primarily under the Fourth Commandment I say primarily not secondarily it doth as that was the day which God had appointed to the Jews Now we say 1. That this is not a singularity but divers divine Precepts both of those which were temporary to the Jews and of those which are of perpetual concernment have just such an interpretation allowed even by our Brethren and by all judicious Christians God commanded Deut. 12.5.11 You shall offer all your sacrifices only in the place which the Lord your God shall choose I would ask our brethren whether this Precept did not oblige them to offer their Sacrifices in the Tabernacle while that lasted and in the Temple afterwards when God had chosen that and in Ezra's Temple when that was builded You shall remember saith God to keep holy a Sabbath day one day in seven for an holy rest such a one as God shall choose for a Sabbath why must this be the seventh from the Creation only and not that only till God should choose another which done the Commandment as much obligeth to that We say in the second Commandment God requires of us observance of the Acts of Instituted Worship which with the Jews quite differed from ours Yet the command obliged both them to sacrifice anâ— us to preach hear receive the Lords Supperâ— How so The Commandment only requireâ— of us in the generall to worship God according to his will The fifth Commandment requires us to Honour the King wheâ— it was given the Jews were bound to honour Moses their chief Magistrate at thaâ— time and many years after they were bound to honour Ahaz Hezekiah and all in forceâ— of the same Precept God requires by thâ— Fourth Commandment that his People in all Ages should keep holy to him a Sabbath day He expounds himself thus One day in seven in which we shall not labour hâ— any bodily labour and such a day as 〈◊〉 should appoint You will say then how did the Jews know or how shall we know what to keep We answer the Jewâ— knew by a Law given them of the same Age with that for Sacrifices many hundreds of years before the Law given at Sinai and by a temporary Law often repeated and quite of another kind from the Fourth Commandment which day must hold still if we can neither find it expired nor repealed nor another substituted in the room of it buâ— if we can find any such sacred Record The Fourth Commandment is not destroyed but established That required a Sabbath a day one of seven such day as God had or should appoint We plead only for a new appointment of the particular day to the New Earth the New World which God made by the sending of his Son into the world in the mean while the Fourth Commandement doth neither require this nor that day otherwise than as that day was at that time by another Law by God set apart Let us hear what our Brethren object 1. Some of them have observed an emphatical note in the Hebrew as much as that Sabbath Remember to keep holy the day of that Sabbath Answ We yield it that the affix Î is indeed sometimes emphatical but hundreds of places are to be shewed where it is not so as no argument of force can be drawn from it 2. But we may grant it so it is not that day but the day of that Sabbath if the note of Emphasis had been to the word signifying day it had been far more to our Brethrens purpose But what is it to our Brethrens purpose that it is the day of that rest or that Sabbath We will grant them that it is no ordinary rest but a special emphatical rest a spiritual holy religious rest which God requireth not a meer cessation from labour but a rest of rests as God sometimes calls it an holy rest in which we musâ— not think our own thoughts 2. But say our Brethren you grant thâ— God requires by the Fourth Commandement 〈◊〉 seventh day how can it be a seventh if it 〈◊〉 a first day can the first be the seventh Answ All this runs upon the formeâ— mistake that the fourth Commandemeâ—â— requireth the seventh in order from the Creation which we have denyed it require no more than such seventh Day as God haâ— or should appoint Suppose seven pieces oâ— Silver on a Table before us either the one or other of the outermost pieces may be the seventh accordingly as we begin to count We must suppose the seven dayes of the Week so to lye before the great Lord oâ— our time surely that is the seventh whicâ— God will appoint and make
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
Customs of Moses and Circumcision is so called Acts 21.21 He was the first who wrote the Laws about them For any person to adhere to any Iewish custom after Christs death and resurrection is in effect to deny Christ to be come in the flesh Let me in the bowels of Christ beseech our Brethren to be serious in this thing I say again Whatsoever related to the Worship of God and fell not expresly under one of the ten Commandments and that primarily nor is established in the New Testament could be nothing else but a piece of Moses a Mosaical custom which Christ came on purpose to alter and to adhere still to them is to proclaim against Heaven I have no part in the Son of David Hence the Apostle tells the Galathians If they were circumcised Christ profited them nothing that is thinking themselves under an obligation to be circumcised and again he tells them he was afraid of them lest he had bestowed all his labour amongst them in vain preached the Gospel to them in vain why you observe dayes and months and times and years Gal. 4.11 that is Such Religious dayes as the Jews observed according to Moses I know many of our Brethren will tremble at the apprehension of this I believe many of them have said to the Lord Christ Thou at my portion and that their Souls in truth say None but Christ None but Christ and did they know it would not deny the Lord that bought them or by any action interpretatively deny his Authority to alter the customes of Moses I humbly beg of them that in tenderness to the Lord that bought them in love to their own Souls as I trust they fear every sin so they would fear their Souls sinning in this point of Judaizing which the Apostle as to other points layes so much stress upon both in his Epistle to the Romans and Galatians and Colossians and all along in every Epistle And in a further evidence of this let me beseech our Brethren in all seriousness to consider whither the poring upon this notion hath led others and let them who yet stand take heed lest they so fall There have not been many Leaders in this opinion known to the World in this latter Age. The first was John Thrask I never heard that he published any thing in Print in the Pulpit he did A man of so ordinary parts that it was some time before he could pass his examination to be made a Minister after this he preached this new Doctrine and was for it censured in the Star-chamber and recanted it and died obscurely at Lambeth But this is that which I desire may be noted he say our Historians equally preached up the obligation of the other Levitical rites The next was Theophilus Brabourn originally a Trader in Stockins after made a Minister and 1628. he published a book for the Jewish Sabbath a book to give it its due wherein a thousand times more is said for it and to answer arguments against his side than in all Books ever wrote before or since He hath been abundantly answered by divers though on differing Principles he lived till within these few years till he came to assert three Gods and grew to keep no Sabbath for on his seventh day he would ordinarily make Bargains take in interest Money let out more seal Writings c. Mr. Ockford was another what he was where or how he lived what he held more c. I cannot tell The next was Mr. Tilham who at Colchester in Essex made much stir about this point and wrote one or two Books He was reported before to have been a Papist sure I am his Books shew not the learning of an ordinary School-boy With him one Pooly a wild-headed Norfolk Preacher joyned he was a man of a rash giddy head and Principles Both these after went over Seas where I presume our Brethren know upon too good information they both were circumcised and to what else they ran I know not I speak not this God knows to upbraid or mock at our Brethren but by these examples to shew them the tendency of this opinion and practice whither it leadeth poor Christians This Tilhams Book though I think one of the weakest and absurdest ever wrote on the subject is what my Brethren in these parts glory in I know for a Teacher by a lively voice they had a person of much more worth than Brahourn Pooly or Tilham Mr. Rich. Breviter who I perswade my self is at rest with God he was a good Scholler and a person of a sober life and conscientious to his Principles and to whom the Name of Christ I think was truly precious how far he had drank in this opinion and to what degree he was perswaded of it I cannot tell Sure I am never so much as to print any discourse for it But I shall add no more upon this I am sure unpleasing subject 2. If our brethren would avoid this charge the next I am sure they cannot To observe the seventh day sabbath is to non-communion our selves from all Churches that ever were or are in the world I mean Gospel-Churches To say nothing of the time past Christian-Churches alwayes condemning them as Hereticks that kept that Sabbath upon which account the Ebionites were condemned I do not think unworthy of our brethrens sad thoughts That this day there is no considerable number of Christians under Heaven any where that keep the Sabbath they keep Our Brethren know that I am no great man for Traditions But certainly the custom and practice of the whole Church in all times and in all places not contradicted by any valuable number of persons of any perswasion is not to be despised by any but such as will arrogate to themselves more knowledge of the mind of God than all the world besides I must confess I doubt whether there be any one universal tradition except this nor is this purely such but my meaning is that there is no one thing as to which the practice of the whole Church in all ages is so on all sides confessed and out of doubt Now the strength of this lies here It is not reasonable to think that God should leave his whole Church in all times to such a mistake as to the solemn time of worship The general sense of the faithful is upon this account justly valuable in most controverted points I spare instances here they are abundantly given by Dr. Young Mr. Caudry and Mr. Warren Where the learned of our brethren may find them I professedly write to my neighbours who I know would be little edified by quotations in Greek and Latin To leave therefore the practice of the former times from the very Apostles times which is very significant at least together with what evidence we have in the holy writ 2. I say there is no present Churches of our brethrens mind or practice So as they plainly cast off communion with all Churches of Christ on
the law of nature obligeth us to worship him and by consequence to set some time apart for it for all humane actions must be done in time yet nature directeth us not to a seventh nor to this seventh nor yet to those acts of worship which God requireth of us We are I suppose agreed that both the old and new Testament ought to be eyed as our rule in the case and indeed the old testament is most full in its directions of this nature In the new we find the Sabbath altered the Jewish superstitions and mis-interpretations corrected the practical observation of it justified by the Examples of our Saviour the Apostles and others but the rules about it are but few Our Lord intending to leave his people as in many other points of the moral Law to the fuller direction of the Laws and the Prophets Now in the old Testament we find somthing in the Law in the five books of Moses something in the Prophets The Original Law we find Exod. 20. for concerning the Sabbath in the Patriarchs time I shall say nothing it being not my question to examine when the observation began but how it should be observed The fourth commandment plainly requireth that it should be kept as on holy rest it requires it to be kept as a day of rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and requireth us to keep it holy so Exod. 35.2 an holy day a Sabbath of rest Rest is opposed to Motion and Action Holiness is opposed to idleness and filthiness I say first Rest is opposed to Motion Action yet it is apparent from scripture that neither all Motion nor all action fall under the prohibition of that precept We shall find both our Saviour and his Apostles going into the Synagogues on the Sabbath day and the latter going out of the City Acts 16.13 hence Act. 1.13 we read of a Sabbath dayes journey i. e. such a journey as a man might lawfully take on the Sabbath day what length that might be hath possibly unnecessarily troubled many doubtless so much is to be understood as one might conveniently go to attend upon the worship of God it is no improbable conjecture That the phrase hath reference to the first settlement of the Jewish Church upon their march in the wilderness There were to be 200 hundred Cubits between the Arke and the Camp Josh 3.4 And in probability when they rested they were to keep the same distance this some interpret one mile others two miles On the Sabbath day they all were to come up to the Ark to worship which was 200 hundred Cubits distant from the nearest of them and at a far greater distance from those who incamped farthest off the Ark. Godwin's Jewish Antiquities l. 2. cap. 3. Besides this we shall easily understand what Motion is lawful on the Sabbath day if we understand what Action is lawful For such Motion as is necessary to such Action must also be lawful So it is lawful for a Physitian to go to his patient For a man having a beast fallen into a pit to go to help it out c. Secondly as all Motion from our places is not prohibited so neither in all action Our Actions are divided into such as are Natural flowing from a principle and necessity of nature and serving to the upholding and conservation of nature As eating drinking sleeping c. Under the notion of moral actions we comprehend all our actions of worldly labour in our callings and places By religious actions we understand acts of worship by which we give an homage to God The fourth commandment requires that we should do no manner of work but it is apparent from other Scriptures that all actions all work is forbidden To open to you the mind of God in this thing a little 1. Acts of Religious worship or tending directly to it are so far from being forbidden that they are commanded The Jews might kill and offer beasts for sacrifices 1 Chron. 23.31 Num. 28.9 10. The Priests might order the lamps set on the new bread the Jews might circumcise an infant The Scribes might expound the Law They might blow their trumpets to call the assembly Num. 10.2 10. Watch to prevent the profanation of the Sabbath c. Neh. 13.22 Whence the Jews were wont to say that In the temple there was no Sabbath no rest there all were at work In analogy to this there can be no doubt but it is lawful to study preach read hear pray sing baptize on the Lords day in order thereto to ring Bells to call people together to be imployed in seeing to others observation of it These sort of actions is so far from being unlawful that they are actions for the Sabbath Opus diei in die suo 2. A second sort of action lawful on the Sabbath day are such as are necessary to preserve the being or well-being of creatures Thus it is lawful for Physitians or Chirurgions to apply medicines to their patients Our Saviour abundantly vindicates this Joh. 3.5 9. Luk. 13.12 13. Luk. 6.10 Joh. 9.6 Mat. 12.10 And so for nurses to attend those that are sick or young children to go for a Physitian to prepare physick let blood c. To save the life of another to indeaâ—our to preserve our own lives by fighting in opposition to an enemy by fleeing from an enemy to be in arms for the desence of our Prince or Country 1 Kings 20.9 2 Kings 11.5 6. For the Magistrate to commit malefactors Numb 15.34 To dress meat our Saviour justified the disciples rubbing ears of Corn Mat. 12 1 2 3. We find our Saviour at a feast on the Sabbath day Luk. 14.1 2 3. and others were bidden v. 7. To feed and water cattle justified by our Saviour Luk. 13.15 To keep our goods from being lost upon which our Saviour Job 5. justified the lame man carrying of his bed Undoubtedly actions that tend to preserve the being or usefulness of a thing of which we have a moral certainty that without such labour on the Sabbath the creature would perish or be unuseful and corrupt are lawful on the Lords day This all stands upon that principle That God loves mercy rather than sacrifice And upon that principle 3. Actions also of mercy and charity are by all Determined lawful Such as are visiting the sick c. Many of those which come under the Schoolemens two verses Visito poto cibo redimo tego colligo condo Giving bread to the hungry beer to the thirsty burying the dead relieving the captives c. So as we find the rest commanded in the fourth commandment limited by these exceptions and it must remain unlawful in any other causes to labour From whence we may gather That the prohibitions we read of in Scripture of not kindling a fire on the Sabbath day Exod. 35. and Exod. 16.29 For not going out of their place on the seventh day to gather manna must not be taken in that strictness in which some would
urge them or at least only concerned the Jews in that time not afterward The fire forbidden to be kindled must necessarily be understood 1. Either in reference to the making the Tabernacle of which he there speaks or 2. more largely of any trade-fire kindled for men to work with to get a livelihood not such as is kindled for dressing of meat refreshing us in cold weather or when we are sick 1. It is not probable there was no fire in the Jews houses that made the feast at which our Saviour was Luk. 14. besides we find works paralell to this justified in Scripture Though going out of their doors on the Sabbath must be understood to gather manna Exod. 16.29 or upon other ends than in order to actions of piety neâ—ssity or preservation and mercy for that â—â—stance Numh. 15.32 33. The Scripture so shortly relates that story of the mans being put to death for gathering sticks on the Sabbath day as to the cause of it that it is hard to give a satisfactory answer Stoning to death was a punishment used in the highest cases as that of blasphemy c. with which our reason would not judge such a violation of the Sabbath as gathering sticks was to be put in the ballance but in the Judgement there could be no error for it was given by the Judge of the whole Earth who cannot err in appointing punishments to sins That he gathered sticks on the Sabbath and this was the matter of his guilt is plain but whether it was after some special command of Moses to the contrary which the scripture saith not or to assert a profane liberty and his not regarding the commandment of God when he had no need to it Or whether it was in order to kindle some fire for labour contrary to the precept Exod. 35.3 Or what other circumstance fell in to aggravate the action to such a degree of guilt we cannot tell Suppose it was to kindle a necessary fire yet we are sure it might have been done before the Sabbath so as it was an unnecessary labour as to any necessity but what a former neglect had created something was doubtless in it more than we have in the story It is certain Moses brings this example next after the Law against presumptuous sinners Num. 15.30 31 32. Nor do we read afterwards of any such examples of sevâ—rity But enough is said to shew how the Sabbath should be kept as a rest from labour 2. But this is not all it is called an holy rest the rest of the holy Sabbath and the commandment expresly saith Remember to keep it holy Now an holy rest certainly stands distinguished from a rest meerly natural when our bodies cease from action and worldly labour 2. A rest that is profane By which I understand not only a sinful rest unlawful on any day but a rest from recreations and pastimes lawful enough on other dayes We read not in the old Law of any toleration for sports on the Sabbath we read on the contrary that it was to be an holy rest kept holy c. To which sports cannot contribute It seems unreasonable to think that labour should be forbidden in order to our more serious and solemn service of God and yet sports should be allowed which every way as much distract and unfit the Soul for acts of solemn worship But the prophets are best interpreters of the Law Now the prophet Isaiah Isa 58.13 expounding this Law saith 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 thy 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 for the mouth of the Lord hath spoken it There is a precept v. 13. and a promise annexed to the due observance of that precept v. 14. The precept is directive for the sanctification of the Sabbath which is called the Sabbath the Lords holy day The end of the Sabbath for which God instituted it and which every one ought in the observation of it to aim at and shalt honour him the honouring and glorifying of God that is the end Then you have the manner directed how you should honour God in it 1. By a reverent esteem of it calling it Honourable 2. By a free and chearful entertaining it calling it a delight 3. By an abstaining from our own pleasure our own words our own wayes and turning our foot from it Our own pleasure word wayes certainly signify such pleasure such words such wayes as we meerly serve and gratifie our selves by and bring no immediate honour and glory to God Now whether this be not as exclusive of all recreations sports pastimes c. as of all laborious actions other than those before excepted by warrant from the word of God I leave to every conscientious and sober Christian to consider with himself and judge I shall only further add that what Divines truly say of all other moral precepts must be true of this That where an action is in any precept forbidden all words and thoughts relating to it are also forbidden and this is also hinted by the prophet in special in those words not speaking thy own words I am not ignorant that many of our brethren in the other reformed Churches are not of our minds in this point of the Sabbath But 1. It is therefore to be observed that they do not think the Sabbath moral we do and â—rge it as commanded us in the fourth Commandment 2. And secondly upon inquiry we may possibly find that both amongst their Ministers and People those who are most strict in their lives lament the looseness of others of their Brethren in this thing and order their personal demeanours and their Families after another rate However we are to live by rule and not by example I have thus as shortly as I could opened your duty and shewed you how the Sabbath is to be kept as a rest as an holy rest unto the Lord. Let me now plead with my brethren that knowing our Masters will we may do it I will urge a few arguments in the case 1. It is a piece of Religion by which the people of God have formerly more honoured God in these Nations than in most if not than in any other places Professors strict observation of the Sabbath in England hath even from the beginning of the Reformation been their Crown and their Glory Oh let not this Crown in our dayes fall from our heads God hath alwayes had in this Nation a strict Sabbath-observing people in the worst of times There have been of late greater light greater means more preaching more Profession than in former times oh let there not be a less strict Sabbath-keeping
than formerly This would be but an ill requitall of the God of their mercies Men in other little things have a zeal to keep up the credit and repute of their Countrey certainly it should not in this grow cold None certainly can think this is rather an argument on the other side as intimating that my plea is for an unnecessary strictness If the opinion of duty in such severe observation of Sabbaths should be a mistake yet unquestionably in the practice there can be no considerable mistake on this hand If a man upon any other day of the week in order to the putting his heart into and keeping his heart in the better frame for Religious Worship to be in that day performed should resolve to meddle with no labour to allow himself no diversions by Sports nor to ingage in any worldly or more idle discourse certainly every one would say he did well and can any be condemned either by another or by his own Conscience for doing this on the Sabbath-day when by the confession of all they are obliged either by the fourth Commandment as we say or by the custom or command of the Church as others say to more and more solemn acts of Worship than upon the week-dayes Surely if we had not particular Precepts in the cause yet the consideration of the great and solemn services we are that day to perform to God which reason will tell us should be performed with the best attention of minde and intention of spirit and improved when done to the best advantage would oblige us to this rest from worldly actions worldly discourses vain and useless pleasures which must necessarily divert our minds from our spiritual employments and take up that time which might be better improved in the concocting the Word we have heard and due digesting of it by meditation and applying it to our hearts Now considering over and above this that this hath been the honour of the Professours of Religion in England it certainly ought to prevail with ingenuous children of so good Parents especially when it is impossible that they should find any errour in the practice if any will fancy that there is a mistake as to the opinion of a necessity of such strictness If any of them can say which I much doubt yea I firmly believe the contrary he that reads and prayes in his family and prayes with the Congregation and hears a Sermon or two in the Sabbath though he also in the vacation of these exercises doth some worldly business and discourseth of it or recreates himself with some sports not sinfull doth well yet they must say he who forbears these sports labours discourses on that day doth better if not with respect to the command strictly yet with reference to the dutyes he is to perform that he may the better perform them and make the better improvement and advantage of them and with reference to scandall and the destroying the Souls of others yea and in reference to his own Soul Reason obliging us in such cases of doubt to take the safest part 2. Secondly Consider I beseech you the influence that it hath upon an holy life and conversation Compare the lives of those that are strict in the observation of the Sabbath with the lives of those that are more remiss in it and where you see an abatement as to strictness in keeping Sabbaths whether you do not find also a proportionable abatement of holiness almost in all their other converse Observe and see if they be as conscientious according to Davids resolution Psal 101.2 to walk in their house in a perfect way To instruct their Families according to Abrahams copy Gen. 18.19 commanding them to keep the way of the Lord. Teaching the Law of God unto their children diligently and whetting it upon them as it is in the Hebrew and talking of it when they sit in their houses and when they walk in the way when they lye down and when they rise up according to Gods command Deut. 6.7 whether they be so diligent and constant in praying with their families so offering up their morning and evening sacrifices to the Lord. Indeed it is not reasonable to presume that those who will not spend the Sabbath thus should spend any considerable time of their working-dayes thus when they have a free liberty to work by the Laws of God and men considering especially that on the Sabbath-day they are restrained from labour not only by the Law of God but by the Laws of the Nation and general usage and custom of the place where they are But I fear upon observation we shall finde that those who are loose in the observation of the Sabbath are not very strict in any other piece of their conversation I remember the learned Junius in his Analytick Explication of Numbers upon the story before mentioned concerning him that gathered sticks starts a question whether then it was such a crime to gather sticks on the Sabbath day He answers it thus That the Precept of the Sabbath was the clausula the conclusion of all the Precepts that concerned the Worship of God in which God would have all exercises of piety imbibed whence it was that he who was in the least guilty of the profanation of that was guilty of a profanation of the whole Worship of God Again that Christian who is possessed with a dread of the Lord as to the Sabbath and walks in that dread all that day will find it influential upon him the whole week so that the strict observation of the Sabbath is both influential upon us as to holiness and is also an indication of holiness which should oblige Christians to the strict observation of it Buxtorf tells us of one of the Jewish Rabbies that wished His portion might be with those that began the Sabbath with those of Tiberias and ended it with those of Tseppore That is who sanctified the Sabbath in the longest proportion of time for Tsephore being a City placed on the top of a Mountain the Sun shined longer upon that than upon others and Tiberias being situated in a valley the Sun appeared to them not so soon as to others I think it may be a good wish for a Christian That his portion might be with them that begin the Sabbath soonest and end it latest and keep it most strictly Thirdly Methinks the typical notion of the Sabbath should something oblige us The Sabbath is not only a consequent and commemorative sign to us of Christs resurrection but it is also a predictional and antecedent sign of that glorious rest which remaineth for the people of God which way soever we look upon it it certainly calleth to us for a strict observation of it 1. Let us look upon it as a consequent sign as a memorial of the resurrection of the Lord Jesus Christ We are said to be risen with Christ whence the Apostle argues our duty to seek those things which are above To set our
it should be in the performance of his more direct and solemn worship 2. As to the effect or fruit of worship that is the impression of it which it leaves or the soul for I shall here speak nothing as to our pleasing God by the acts of homage which we perform which is the effect of i◠in reference to God We are commanded to desire the sincere milk of the word that we may grow thereby and certainly there is no serious Christian that goes out to hear a Sermon but doth propound to himself the increase of the knowledge of God the increase of faith in God the increase of the fear o◠God the increase of love to God and other graces None goes to a Sacrament but propounds to himself for his end the meeting of God in the Ordinance and receiving som◠blessing from him either as to spiritual life comfort or strength Now I appeal to th◠reason of Christians whether in order 〈◊〉 this end they had not need spend all the Sabbath time after the performance of their solemn acts of worship meditating of what they have heard in the word what they have seen and heard and done in a Sacrament you know the parable of the sower The thorns which our Saviour expounds the cares of the world choaked the word The fowls of the air pickt up the seed which fell by the way side worldly thoughts worldly discourses worldly business immediately after hearing immediately after a Sacrament are like thorns choaking the word or Birds of the air picking up the seed So as if we had no other argument than this yet it were in this case not inconsiderable But Fifthly methinks it should something prevail with us to consider how much stress God laies upon it How many times doth he inculcate the precept with how many additional precepts doth he hedge it how severely doth he punish the violators how often is it mentioned as the very head of Religion yea as the whole of it I say first how often doth God inculcate it Exod. 16.23 which text argueth it given before the law promulged in Sinai Exod. 20. Exod. 31.14 Lev. 23.3 Deut. 5.14 Lev. 19.3 and in abundance of other texts With how many additional precepts did God hedge it which though some of them but temporary yet argued Gods eye on the observation of his Sabbath such as those for not stirring out of doors to gather Manna Not kindling the artificers fire How sharply did God himself order the punishment of that poor wretch that gathered sticks on that day in pursuance of which the writers of the Jewish antiquities tell us Sabbath-breakers were wont to be stoned to death as Idolaters Blasphemers false Prophets c. incestuous Persons Sodomites Buggerers burners of their children in sacrifice to Molech Witches cursers of Parents and such as were rebelious against Parents We read of none else stoned to death For I count inticers to idolatry accessaries to these under their principals The righteous God appointed the same punishment to the Sabbath-breaker as to the vilest and worst of men which letteth us see what magnitude this sin of the violation of the Sabbath hath in the Lords eye And if we look considerately we shall find that the sanctification of the Sabbath is by God looked upon as a duty of the first and highest sort It is made one of his moral and perpetual precepts it is ushered in with a word of remark◠Remember to keep holy the Sabbath day The observation of it in the Precept is more particularly directed Thou shalt do no manner of work thou nor thy Son nor thy Daughter nor thy man-servant nor thy maid-servant nor the Cattle within thy Gates It is joyned with the most natural necessary and momentous duties Lev. 19.3 Fear every man his Father and keep my Sabbaths It is mentioned in Scripture as the head of all Religion and therefore chosen out by God to express all Religion by and where the violation of all Religion is taxed it is ordinarily taxed under this notion of not keeping or profaning the Lords Sabbath Ezek. 20.13 16 21 24. ch 23.38 and supposing the Promises made to the strict observation of the Sabbath to be Synechdochicall and to be understood of such as keep close to and are strict in all pieces of instituted Worship yet Gods choosing of this part of Worship to express the whole by it is sufficient to let us know how much God ever laid upon the strict observation of the Sabbath as much as if God had told us that without it we do nothing in Religion It is worth the observing how cross men are to God in this thing tything mine and annis and cummin and making light of this far more weighty thing We read indeed under the Jewish Poedagogy of musick and singing and garments used in the worldly Sanctuary as the Apostle calls it but we no where read of any Promises made to these more external rites and little observances of bowing c. we see many men zealous for these things but oh how careless in this great thing not only violating the Precept but of so debaucht consciences as to teach men so to do which saith our Saviour is to make men least in the Kingdom of God Math. 5. But certainly Christians we should look as God doth and lay the stress of our practice where he layes it The Precept of the fourth Commandment is one thing the Argument is another who so saith the Precept or any thing in that is ceremonial leaves us but nine Commandments contrary to the faith of all the people of God from the very beginning of the world and they who will argue the Precept temporary because the argument had but a temporary obligation make a fair way to blot out the first Commandment because the Argument in the letter of it only concerned the Jews who were the only people God brought out of the land of Egypt out of the house of bondage I say in the letter of it I know we are also by Christ brought out of a spiritual Egypt out of a spiritual bondage and if we can thus blot out the first Commandment and the fourth and the Papists blot out the second which they do and interpret the third only to prohibit false swearing as some others have done we have fairly quitted the first Table and have nothing to get quit of but the second and we leave the whole world as a generation of Belial without any yoke at all 6. After this it may not be amiss for us to consider the Promises made to those that keep the Lords Sabbaths and the threatnings against the violaters of them The first I shall instance in shall be that Jerem. 17. from the 20. to the 24. v. their not observing the Sabbath according to the Command is made their great crime from the 24. v. is a Promise made to the better observation of it v. 27. a threatning denounced in case of neglect