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
first day of the week more than any other Whereas both he and Mr. T. urge that the text only commands that every one should lay by himself not that he should give it to the Deacons Whence Mr. Tilham cavils that if this day had been their sabbath the Apostle would not have directed a survey of their estates how God had prospered them I have shewed before the Apostle commands this survey and a laying by themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the first day of the week We ask why against that day more than another but that it was a day when the Church used to meet and they might have an excellent opportunity to bring it in and have their hearts warmed by the duties of that day into a due chearfulness becoming them who give unto the Lord. But M. T. will not acknowledge a collection a Lords day or a sabbath duty For then he thinks the Apostle would not have added that there be no gatherings when I come Verily the mans ignorance is to be pitied Works of piety mercy and necessity are doubtless sabbath duties or our Saviour would never have healed lame persons on that day The Apostles meaning therefore doubtless is That there be no gatherings for these Brethren-strangers when I come But suppose it be yet Mr. T. tells us that a survey of their estates which the Apostle doth implicitly command that they may see how God had prospered them was no sabbath work But there is no need as I have said we should so translate it nor do I think it the sense that the laying aside should be on the first day of the week but against the first day of the week Here 's no survey of estates directed on that day In short say what we will our brethren so fond of this notion will make us believe that the strength of our argument from this text lies that we think that the Apostle here directed a collection on the first day of the week whereas we tell them that if it were so plain as if written with a Sun beam we do not think that would prove it a collection for the saints was a pious and charitable work but might be done or directed on any day But this is that we urge from the text It is plain from holy writ that the Apostles gave a peculiar honour to this day more than to any other day of the week Though on the seventh day the Apostles so long as the Jewish rites were indulged or so long as they had any hopes to convince the Jews when they came where the Jews had Synagogues went in and heard with them yea and preached to them Yet 1. They never met in a perfect Congregation of Christians on that day that we read of but on the Lords day they did Act. 20.7 2. The Apostle ordains their gospel sacrifice their collection for the poor Saints at Hierusalem rather against this day than any other But possibly we may find that as the Apostles unquestionably by direction from their Lord gave more honour to this day than to any other So our Lord himself also did so 1. This was the day on which he rose again from the dead This I am sure they will not deny and verily this is not inconsiderable Let us but here weigh two or three things 1. The Resurrection of Christ was the Lord Christs great work by which he shewed himself to be Lord and Christ and so confirmed the whole gospel and whatsoever he instituted in his worship It was that work of his which gave evidence to the vertue both of his life and death To this end saith the Apostle Christ both died and ROSE again that he might be Lord both of the dead and of the living By this he was declared to be the Son of God with power Rom. 1.4 Hence is our justification Rom. 4.25 Hence our peace of conscience Rom. 8.34 Hence our lively hope and the answer of a good conscience 1 Pet. 1.3 It was our great Lords first holy-day as I may say Of the day of Christs suffering he saith THIS IS YOUR DAY and the power of darkness a day in which God hath given leave to the Devil and his instruments to play their pranks But this was His day This was the Lord Christs rest The day in which he rested from the work of Redemption As his Father had done on the seventh day from the work of Creation 2. May we not soberly think that our great Lord should and did choose to lie in his grave on the sabbath day on purpose to let us know that that sabbath died with him and to rise the next day that he might point out unto us the new sabbath which he had made for the new heaven and new earth which he had now created on purpose to rise upon the first day that his Father by the change of the day might have no loss as to the time consecrated by the fourth commandment Our Lord could have ordered his death so as he might have died and risen again on the 2 3 4 or 5 days he chooseth so to dye that he shall be buried during the whole Jewish sabbath and early in the next morning he ariseth Leâ— us in the next place consider what he did when he was risen The Evangelists record not so full a communion of our Lord with the world nor with his disciples after the resurrection for forty dayâ— he was seen of them In that time counting the day on which he rose were seveâ— Christian sabbaths or first days of the week We read only of our Saviours appearing the two first of them 1. On the day of his resurrection he appeareth to Mary Magdalene looking in the grave for him and to some disciples goiâ—â— to Emaus Luk. 24.13 and to the Eleveâ— met at Hierusalem Luk. 24.36 Joh. 20 1â— and again 2. After eight days saith St. Joh. 20.26 We read but of two apparitions more thâ— one at the Sea of Tiberias Joh. 21. Thâ— other in Galilee which St. Matthew littâ— more than barely mentions Mat. 28.16 17 We do not think Christs appearing made sabbath but Christs owning his disciple meetings on these dayes by appearing theâ— to them speaks not a little in the case especially if it be observed that nothing of any worldly discourse is mentioned as passing at these times but our saviour at the Sea of Tiberias talks with them in their art freely But say our brethren zealous for the old sabbath 1. If the disciples of our Saviour had kept that day as a sabbath he or they would not have gone such a journey as 60 furlongs almost eight miles 1. Beza saith either Josephus is mistaken or some error is crept into the copy for he it is but 30 furlongs 2. The length of their furlongs we know not For our Saviour it was now no laâ—our to him to move Certain it is the way was so short as Luk. 24.33 in that 〈◊〉 hour they could return
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
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
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
it should be in the performance of his more direct and solemn worship 2. As to the effect or fruit of worship that is the impression of it which it leaves or the soul for I shall here speak nothing as to our pleasing God by the acts of homage which we perform which is the effect of i◠in reference to God We are commanded to desire the sincere milk of the word that we may grow thereby and certainly there is no serious Christian that goes out to hear a Sermon but doth propound to himself the increase of the knowledge of God the increase of faith in God the increase of the fear o◠God the increase of love to God and other graces None goes to a Sacrament but propounds to himself for his end the meeting of God in the Ordinance and receiving som◠blessing from him either as to spiritual life comfort or strength Now I appeal to th◠reason of Christians whether in order 〈◊〉 this end they had not need spend all the Sabbath time after the performance of their solemn acts of worship meditating of what they have heard in the word what they have seen and heard and done in a Sacrament you know the parable of the sower The thorns which our Saviour expounds the cares of the world choaked the word The fowls of the air pickt up the seed which fell by the way side worldly thoughts worldly discourses worldly business immediately after hearing immediately after a Sacrament are like thorns choaking the word or Birds of the air picking up the seed So as if we had no other argument than this yet it were in this case not inconsiderable But Fifthly methinks it should something prevail with us to consider how much stress God laies upon it How many times doth he inculcate the precept with how many additional precepts doth he hedge it how severely doth he punish the violators how often is it mentioned as the very head of Religion yea as the whole of it I say first how often doth God inculcate it Exod. 16.23 which text argueth it given before the law promulged in Sinai Exod. 20. Exod. 31.14 Lev. 23.3 Deut. 5.14 Lev. 19.3 and in abundance of other texts With how many additional precepts did God hedge it which though some of them but temporary yet argued Gods eye on the observation of his Sabbath such as those for not stirring out of doors to gather Manna Not kindling the artificers fire How sharply did God himself order the punishment of that poor wretch that gathered sticks on that day in pursuance of which the writers of the Jewish antiquities tell us Sabbath-breakers were wont to be stoned to death as Idolaters Blasphemers false Prophets c. incestuous Persons Sodomites Buggerers burners of their children in sacrifice to Molech Witches cursers of Parents and such as were rebelious against Parents We read of none else stoned to death For I count inticers to idolatry accessaries to these under their principals The righteous God appointed the same punishment to the Sabbath-breaker as to the vilest and worst of men which letteth us see what magnitude this sin of the violation of the Sabbath hath in the Lords eye And if we look considerately we shall find that the sanctification of the Sabbath is by God looked upon as a duty of the first and highest sort It is made one of his moral and perpetual precepts it is ushered in with a word of remark◠Remember to keep holy the Sabbath day The observation of it in the Precept is more particularly directed Thou shalt do no manner of work thou nor thy Son nor thy Daughter nor thy man-servant nor thy maid-servant nor the Cattle within thy Gates It is joyned with the most natural necessary and momentous duties Lev. 19.3 Fear every man his Father and keep my Sabbaths It is mentioned in Scripture as the head of all Religion and therefore chosen out by God to express all Religion by and where the violation of all Religion is taxed it is ordinarily taxed under this notion of not keeping or profaning the Lords Sabbath Ezek. 20.13 16 21 24. ch 23.38 and supposing the Promises made to the strict observation of the Sabbath to be Synechdochicall and to be understood of such as keep close to and are strict in all pieces of instituted Worship yet Gods choosing of this part of Worship to express the whole by it is sufficient to let us know how much God ever laid upon the strict observation of the Sabbath as much as if God had told us that without it we do nothing in Religion It is worth the observing how cross men are to God in this thing tything mine and annis and cummin and making light of this far more weighty thing We read indeed under the Jewish Poedagogy of musick and singing and garments used in the worldly Sanctuary as the Apostle calls it but we no where read of any Promises made to these more external rites and little observances of bowing c. we see many men zealous for these things but oh how careless in this great thing not only violating the Precept but of so debaucht consciences as to teach men so to do which saith our Saviour is to make men least in the Kingdom of God Math. 5. But certainly Christians we should look as God doth and lay the stress of our practice where he layes it The Precept of the fourth Commandment is one thing the Argument is another who so saith the Precept or any thing in that is ceremonial leaves us but nine Commandments contrary to the faith of all the people of God from the very beginning of the world and they who will argue the Precept temporary because the argument had but a temporary obligation make a fair way to blot out the first Commandment because the Argument in the letter of it only concerned the Jews who were the only people God brought out of the land of Egypt out of the house of bondage I say in the letter of it I know we are also by Christ brought out of a spiritual Egypt out of a spiritual bondage and if we can thus blot out the first Commandment and the fourth and the Papists blot out the second which they do and interpret the third only to prohibit false swearing as some others have done we have fairly quitted the first Table and have nothing to get quit of but the second and we leave the whole world as a generation of Belial without any yoke at all 6. After this it may not be amiss for us to consider the Promises made to those that keep the Lords Sabbaths and the threatnings against the violaters of them The first I shall instance in shall be that Jerem. 17. from the 20. to the 24. v. their not observing the Sabbath according to the Command is made their great crime from the 24. v. is a Promise made to the better observation of it v. 27. a threatning denounced in case of neglect
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