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
Christs Nativity but it will pose them to prove that it was then known or so early taken notice of For those that dream of Easter-day above an hundred years after this this was in dispute when it should be kept Mr. Tilham and Mr. Brabourn both think and they do but think so that it was the seventh day but why should that be called the Lords day because he that day lay in the Grave think we God indeed in the Old Testament called it his Sabbath but was it ever so called in relation to Christ did Christ ever institute that Now why the first day of the week should be called the Lords day reason offers it self plentifully 1. In opposition to his suffering day of which he saith to his Persecutors This is your day and the power of darkness 2. It was the Day when he triumphed over Sin Death and Hell 3. It was the Day when he was with power manifested to be the Son of God Rom. 1.4 4. In all probability it was the day he instituted for the Christian Sabbath and therefore called the Lords day as the Sacrament is called the Lords Supper because he instituted it 5. Finally take all the Ancients from Ignatius who lived nearest the Apostle downward they all understood by the Lords day the first day of the week and accordingly kept it holy unto the Lord. Now let all these be laid together and I beseech our Brethren laying aside alâ— partiality prejudice and saction seriously to consider whether they will not amounâ— to as good a proof as we have for many other things that the Lord Christ hath instituted the Lords day for the Christian Sabbath though it be not in the Gospel proclaimed in so many words And in good earnest I think those of our Brethren who will not judge it sufficient if their Consciences weigh all Gospel Truths in the same ballance will be in no small danger of being warped in other and those very weighty Truths of the Gospel from a perversion in which the good Lord keep them and us all for his mercy sake CHAP. VI. That the Seventh Day is repealed I Suppose I have said enough to justifie the discharge of the Old Sabbath The â—cense which the fourth Commandment gives us to labour six dayes in the week â—vinceth us under no Obligation to keep more than one Sabbath Now if the first day of the week as we have proved be the Sabbath to be sanctified reason tells us the Jewish Sabbath is discharged Though the Scripture no where saith to us you shall not keep the Passeover nor you shall not circumcise yet we understand our selves discharged of both by the substitution of two other Gospel Sacraments It is the Lord will according to the fourth Commandment we should not be under an obligation to keep two dayes in each week and it is the Lords will as we have proved wâ— should keep the first day of the week whaâ— need we any further witness But yet it be needfull I think it is not hard tâ— evince it 1. The Jewish Sabbath as I have already proved was never primarily requireâ— in the Morall Law but only by thoâ— ceremonial or temporary Laws given to thâ— Jews which all acknowledge determine by the death of Christ and the extinction of the Jewish Polity and fell of couâ— when that fell The Ordinance for tâ—â— particular day of the week was but an Oâ—dinance given to hold untill the time Reformation but to add yet a little morâ— it hath been told our Brethren and I heartly wish they would deliberate upon it Thâ— the Apostle Rom. 14.5 blameth the â—mans that amongst them One man esteemâ— one day above another Gal. 4.10 he blamâ— them that they observed dayes and month and times and years That the Apostle â—al 2.16 cautioneth the Christians That â— man should judge them as to meat or drink â— in respect of an Holy-day or a New-moon â— the Sabbath-day That these Texts are â— to be understood of the Lords day is â—dent 1. Because as we have proved the Apoâ—es themselves and the Christian Churches â—en observed it 2. Because the fourth Commandment â—d perpetually established 1. A Day 2. A â—venth Day to be sanctified Now the â—postles words must be interpreted so as â—t to lose us one of the ten Commandâ—ents 3. Because to interpret those Texts of all other Jewish Holy-dayes with an exâ—tion only to the weekly Sabbath seemâ— both an unreasonable interpretation too short for the terms of the Texts Vnreasonable it is an usual rule Vbi lex â— distinguit non est distinguendum we â—e no reason to distinguish where the rule â—es no distinction nor can any pretence reason be for limiting the sense in that â—â—oner but to reconcile the Apostles Preâ—t with the fourth Commandment which may quickly be without such a restriction according to what we have proved thâ— sense of it A Sabbath may remain though that Sabbath be abolished 2. It seems also too short The Apostle to the Galatians useth four terms Dayes Months Times Years Suppose by the years be meant thâ— yearly Feast of Atonement or the years â— Jubile by Moneths the New Moons bâ— Times their Feasts of the Passeover Pentecost c. still we want an interpretation for thâ— term Dayes which certainly must be understood of the Jewish seventh Dayes or Sabbaths returning every week 4. What Mr. Warren observes is also very considerable that all these Epistles werâ— wrote to Churches much leven'd with Judaism and under great temptations to it so that undoubtedly it was the Apostles intention by that term to declare the Christians freedom from the old Sabbath which also as it is plain from Deut. 5.15 haâ— something of a Type annexed unto it Buâ— enough hath been said to prove the olâ— Sabbath out of doors if not by repeal yeâ— by expiration as being a temporary Ordâ—nance and by the appointing of anothâ— Sabbath in the stead of it CHAP. VII To insist upon the old Sabbath is to Judaize and non-communion our selves to all Christian Churches in the World both in this and former Ages FRom what hath been said must needs follow that for us now to insist upon the old Sabbath hath a double guilt attending upon it 1. The first is Judaizing 2. The second is declining communion with all the Churches of Christ that are or ever were in the world Judaizing signifies a tenacious adhering to the Jewish Rites and Customs after that Christ hath established a New Heaven and a new Earth This was the Jews great sin It was one piece of our Lords errand into the world To change the customs which Moses delivered A Truth asserted by the first Christian Martyr and for it he was accused Acts 6.14 That this was one of those customs is plain if it were not commanded in the fourth Commandment which we have proved it was not Nor doth it hinder that it begun before Moses so did Sacrifices and Circumcision yet they were the
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
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
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
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
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