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
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
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
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
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
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