CHAP. I. The occasion of the Discourse, and what moved the Author to it.

IF in the following Discourse I had designed to have ad­vantaged my Name in a printed Book, I had cer­tainly made choice of ano­ther Subject, or handled this in another manner than I have. I know no­thing left for an Author on this subject, it hath been so variously and learnedly handled by eminent Authors: Nothing is to be add­ed to what Mr. Ley hath said to justifie the application of the Name Sabbath to the Lords day. Nor to what Dr. Twiss, Mr. Sheppard, Mr. Caudry, and Mr. Warren, have said for the Morality of it, for the re­peal or expiration of the Jewish Sabbath, for the change of it to the first day of the Week. [Page 2] Mr. Sheppard and Mr. Caudry have not lef [...] Oc [...]fo [...]d or Brabourn nor Mr. Warren left Mr. Tilham a rag to cover the nakedness of their faireyes; nor is ought to be added to wha [...] Dr. Young hath said to the primitive obser­vation of it. For the practical sanctification of it, all the Authors aforesaid have spoke [...] fully, to which may be added Dr. Bound, Mr. Bernard, and lately Mr. Wells: To say nothing of the controversial part handled by the aforesaid Authors, against Heylin, Primrose, Ironside, and all of that party who would make our Sabbath but an ordinary Church-holiday: so that indeed there is not room left for a new Author to croud in, bringing any thing new in this case.

Nor shall this discourse pretend to any thing of that nature. I look upon it as our great disadvantage in reference to most of our brethren, who contend for the Jewish Sabbath to be still in force, that what is al­ready said in the case (which is abundantl [...] enough) is either spoken so learnedly as they cannot understand it: or else hidden in large volumes of considerable price, which either ordinary people want money to buy, or time to [...]ad, or judgement to finde out. All there­fore I shall pretend to, is in a plain familiar [Page 3] Discourse to present our brethren with the summe of what hath been far more fully and learnedly discoursed by others. To which, that which hath been the next oc­casion is my present leisure, and the Pro­vidence of God casting me in a place, where I observe very many, and those whose hearts I would charitably think God had touched with a sense of Religion, and who I trust truely fear God, and love the Lord Jesus, have received impressions, leading them to a great zeal for the old Sabbath. The consequents of which opinion, I look upon as very sad, these Christians breaking communion with all Christian Churches in the World: and depriving themselves of the advantage they might have from commu­nion with us on the Lords day. For though I have known some of that opinion, who yet on the Lords day would come to hear the Word preached and joyn in Prayer with other Congregations, yet I perceive another spirit in many of my present Neighbours. And besides if (being possessed of that opi­nion) they did come, it would not be with such preparation, nor in such a Conscience of what they did as were requisite for such as expect a blessing from or in such dutyes. [Page 4] God hath pleased at present to call me to sit down in silence as to my publick Mi­nistry, that I might in something serve my generation, and be usefull to the Souls of others, I have put my pen to Paper in this cause; nor have I had any other motive whatsoever: but if it might be to do good to some Soul or other; or if I cannot cure, yet at least (through the strength of God), to stop the spreading of this disease, amongst Christians.

CHAP. II. The first Consideration. That God hath no more glory, nor the Souls of Christians any more reall advantage, from the observation of the Seventh day from the Creation, than from the observation of the Lords Day as the Chri­stian Sabbath; nor can be any pretence of this nature but that of stricter Obedience to the Commandment.

I Take it to be an excellent notion of that holy and eminent Servant of God, Mr. Thomas Sheppard, that the thing which makes a Law morall, is a goodness in the thing, com­manded [Page 5] precedent to the command, yet caused by the eternal will of God. Ceremonial Laws were therefore good because commanded, but the matter of every Moral Law must have some goodness, that is some equity, some suitableness in it to the nature, and to the Concernment of men and women, preceding the command, especially if we rightly consider man as he stands related to God, and to his Neighbour, as he is made up of Body and Soul, both ordained to an eternal existence. The light of nature shew­ing us, that there is a God, and but one God, he, our Creator, Preserver, Gover­nour, an Essence of glorious Majesty, pu­rity and holiness, &c. If we had never heard of the first, second, or third Commande­ments, Nature would have told us, it was fit we should give the highest homage of our Souls to him alone, worship him ac­cording to his will, not blaspheme his Name, nor use any thing related to him irreverently, which is the substance of the three first Commandments. The same will be yielded as to the 5, 6, 7, 8, 9, and 10. The very light of Nature, would have shewed us a fitness, and sutableness in the things there commanded, to humane So­ciety, [Page 6] if we never had heard of the Com­mandment. The same light of Nature also would have shewn us, that some time must be spent in the service of God. That it was reasonable some due proportion of time should be so sanctified. Indeed that this should be a seventh part rather than a sixth, Nature would not have shewn us, that is, morall, positive, but being directed, Na­ture will presently allow it equal, holy, just and good.

This Original goodness in the observa­tion of a seventh part of our time as holy to the Lord must lye either in this,

That from such a Religious Observation our Creator will reap some glory.— Or this,

That from it, Man, as to Soul or Body will reap some considerable advantage.

Both which are most undoubtedly true, both as to some proportion of time, and as to a seventh rather than a lesser part of our time. The honour we bring to God by Acts of Worship, being only in the publishing of his Name, and Works. The more frequent­ly we do exalt his Name, and publish his Works, the more Glory we bring him.

Again, Ordinances being the way through which our Lord Jesus useth to pass, the more [Page 7] 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 [Page 8] shall therefore in the next Chapter argu [...] that case with them. In the mean time, i [...] is worthy of our Brethrens second thought [...] whether under the Gospel it be usual with God to enjoyn his People Precepts of mea [...] 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, [Page 9] 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 [Page 10] the observation of the seventh day in orde [...] from the Creation, than in the observatio [...] 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 [Page 11] lose us one of the ten Commandments) or [...]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, [Page 12] nor thy stranger, that is within thy gate [...] For in six dayes the Lord made Heaven [...] Earth, the Sea, and all that in them is, a [...] rested the seventh day. Wherefore the Lord bl [...] sed the Sabbath day, and hallowed it.

It (possibly) is some disadvantage in th [...] controversie, that most of our Brethren a [...] not skilled in the Hebrew language, in whi [...] this Precept was Originally wrote. The [...] lay much stress upon the word Sabbat [...] and the particle the, beyond what indee [...] the letter of the Precept will bear: It ma [...] not therefore be amiss to let our Brethre [...] know these two things by way of promise,

1. That the term Sabbath in the Hebre [...] signifieth no more than Rest, and a day o [...] sabbath is no more than a day of rest. Tha [...] 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 [Page 13] used to express the resting place of Thorns laid up to be burned, 2 Sam. 23.7. Now because those dayes, which it pleased God to set apart for himself, were dayes in which he did require a cessation from labour to that end, that they might better attend Re­ligious dutyes, these dayes were called Sab­baths, and that as well before the giving of the Law upon Sinai, Exod. 16.25, 26, 29. as after in innumerable Texts. So as the word is indifferently used, to signifie the weekly Sabbath as those other holy dayes which God appointed the Jews twice in Holy Writt, we find the word (with a lit­tle alteration) doubled, Exod. 16.23.35.2. we translate it a Sabbath of Rest. In the Hebrew it is but the doubling of the same word or words, or of a word from the same root, and of the same significancy, A rest of rest, signifying it was not to be a bare cessation from labour, but an holy, reli­gious rest. So as the fourth Commandement is no more than Keep holy a day of Rest. And because God had instituted but one such day in the revolution of a Week, therefore by an usual figure the word doth sometimes signifie a week, as Lev. 23.15.25.8. and so in the New Testament. But [Page 14] that usage of the word in this case w [...] have nothing as yet to do with.

2. A second thing which our Brethre [...] should know, and observe, is, That thos [...] little particles a and the are English par­ticles, not found in the Hebrew, but put [...] by translation, to make up the sense accor­ding to our way of speaking, the Hebre [...] hath no more than Remember to keep holy d [...] of Rest, or day of Sabbath; and it is indiffe­rent whether (according to our Englis [...] way of speaking) we put in a or the; no [...] can any argument on either side be fetche [...] from those supplyes to the Text.

These things being premised, we say That there are three things or four whic [...] the Fourth Commandement requireth o [...] us.

• 1. That we should keep some solemn time, [...] a time of holy Rest unto the Lord.
• 2. That it should be one day of seven, a se­venth part of our time.
• 3. That it should be an intire day.
• 4. That it should be such an intire day of seven as God hath appointed.

But that this day should be the sevent [...] day in order from the Creation, we say falleth not (at least primarily under the [Page 15] Fourth Commandment) I say primarily not, secondarily it doth, as that was the day which God had appointed to the Jews: Now we say,

1. That this is not a singularity, but divers divine Precepts, both of those which were temporary to the Jews, and of those which are of perpetual concernment, have just such an interpretation allowed even by our Brethren, and by all judicious Christians. God commanded, Deut. 12.5.11. You shall offer all your sacrifices; only in the place which the Lord your God shall choose. I would ask our brethren whether this Precept did not oblige them; to offer their Sacrifices in the Tabernacle while that lasted, and in the Temple afterwards when God had chosen that, and in Ezra's Temple when that was builded. You shall remember saith God to keep holy a Sabbath day, one day in seven for an holy rest, such a one, as God shall choose for a Sabbath, why must this be the seventh from the Creation only, and not that only till God should choose another, which done, the Commandment as much obligeth to that. We say in the second Command­ment God requires of us, observance of the Acts of Instituted Worship, which with the [Page 16] Jews quite differed from ours. Yet the command, obliged both them to sacrifice, an [...] us to preach, hear, receive the Lords Supper [...] How so? The Commandment only require [...] of us in the generall to worship God, ac­cording to his will. The fifth Command­ment, requires us to Honour the King, whe [...] it was given, the Jews were bound to ho­nour Moses their chief Magistrate at tha [...] time, and many years after, they were bound to honour Ahaz, Hezekiah, and all in force [...] of the same Precept. God requires by th [...] Fourth Commandment, that his People in all Ages should keep holy to him a Sabbath day. He expounds himself thus: One day in seven, in which we shall not labour (h [...] any bodily labour,) and such a day as [...] should appoint. You will say then, how did the Jews know, or how shall we know what to keep? We answer, the Jew [...] knew by a Law given them of the same Age (with that for Sacrifices) many hundreds of years before the Law given at Sinai, and by a temporary Law often repeated, and quite of another kind from the Fourth Commandment; which day must hold still if we can neither find it expired nor repealed nor another substituted in the room of it; bu [...] [Page 17] if we can find any such sacred Record. The Fourth Commandment is not destroy­ed but established. That required a Sabbath, a day, one of seven, such day as God had, or should appoint. We plead only for a new ap­pointment of the particular day to the New Earth, the New World which God made by the sending of his Son into the world; in the mean while the Fourth Commande­ment doth neither require this, nor that day otherwise than as that day was at that time by another Law by God set apart. Let us hear what our Brethren object.

1. Some of them have observed an em­phatical note in the Hebrew, as much as that Sabbath. Remember to keep holy the day of that Sabbath.

Answ. We yield it, that the affix Π is indeed sometimes emphatical, but hundreds of places are to be shewed where it is not, so as no argument of force can be drawn from it.

2. But we may grant it so: it is not that day, but the day of that Sabbath, if the note of Emphasis had been to the word signi­fying day, it had been far more to our Brethrens purpose. But what is it to our Brethrens purpose that it is the day of that [Page 18] rest, or that Sabbath? We will grant them that it is no ordinary rest, but a special em­phatical rest, a spiritual, holy, religious rest, which God requireth; not a meer cessation from labour, but a rest of rests as God sometimes calls it, an holy rest, in which we mus [...] not think our own thoughts.

2. But (say our Brethren) you grant th [...] God requires by the Fourth Commandement [...] seventh day, how can it be a seventh? if it [...] a first day, can the first be the seventh.

Answ. All this runs upon the forme [...] mistake, that the fourth Commandeme [...] requireth the seventh in order from the Creation, which we have denyed; it require no more than such seventh Day as God ha [...] or should appoint. Suppose seven pieces o [...] Silver on a Table before us, either the one or other of the outermost pieces may be the seventh accordingly as we begin to count. We must suppose the seven dayes of the Week so to lye before the great Lord o [...] our time; surely that is the seventh whic [...] God will appoint and make so.

Suppose that any one of us should se [...] to our neighbour our crop of Corn, with a reservation to our selves of a seventh part according to the proportion of our Acres [Page 19] 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 [Page 20] vanished, and returned no more: Our Bre­thren therefore can plead only for the seventh in the weekly Revolution, and why not fo [...] a seventh in Number only, not in Or­der.

2. But we may freely grant our Brethren that that argument held for the seventh i [...] order so far as it could be, without any damage to our cause. The Precept is on [...] thing, the argument is another.

It doth not at all follow, that because th [...] force of the Precept is perpetual, therefor [...] the force of every argument should be s [...] also. One argument brought hath a perpetual force, Gods allowing us six dayes s [...] our own imployment: what if the other ha [...] a temporary force, a force only for tha [...] 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 t [...] the Ceremonial, and Judicial Laws, confes­sed by all to oblige only the Jewes, For [...] am the Lord thy God? To give but one instance, [Page 21] Lev. 22, 29, 30. The Precept relates [...]o a sacrifice of Thanksgiving; it injoyned them to eat it all the same day, to leave none of [...]t till the morning, for saith God, I am the Lord, God is all our Lord, yet we are not [...]ll bound to that Sacrifice, or the rites rela­ [...]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 [...]abo [...], and do all that thou hast to doe, but [...]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 [...]ested the seventh day, wherefore the Lord bles­sed the seventh day and hallowed it. We say, only concerned the proportion of time: not [Page 22] 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 [Page 23] 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 [Page 24] to the Precept, (being made so by the Eternall will of God,) and the things being of that nature, that the contrary to them must necessarily impeach the glory of God, (which he cannot with consistency to his holy nature recede from) yet for such things, whose goodness meerly depends upon the Precept, certainly without dero­gation to the Soveraign authority of God, we must acknowledge a power reserved unto God to make an alteration of them: So that though we cannot suppose that God should by any Precept, successive to the morall Law, give his creatures liberty not to glorifie him, or to blaspheme him, or to have any other gods besides him; yet we must acknowledge a liberty to God, if he pleased to alter the law for the time of his Worship, that being a thing from which no glory further ariseth to God, than as his will is obeyed. Now I presume it a prin­ciple agreed betwixt us, and our Brethren, That Jesus Christ is God over all blessed for ever, the brightness of his Fathers Glory, the express image of his person (as the Apostle speaketh) And that in pursuance of an Eternal Covenant he was in the fulness of time [...]nt into the world, not only to work [Page 25] 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 [Page 26] 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: [Page 27] 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.

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 [Page 29] 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 [Page 30] of the Apostolical Churches in this case?

Here we will also freely grant our Bre­thren, That the exercise of holy dutyes on a day will not argue such a day was observed as a Sabbath: But if we will prove, that the first day of the week was by the Apo­stolical Church, observed as the Christian Sabbath, we must prove, ‘That Day set apart for Sabbath Services, more than any other day in the Week, and honoured above any other day for that end.’

To this purpose there have been three more eminent Texts in the New Testa­ment insisted on, almost by all Divines who have handled this controversie, I shall not pretend to add any thing much considerable, to what hath been largely and learnedly said by Dr. Young, Mr. Caudry, Mr. Sheppard, Mr. Warren, &c. but I shall gather what they have said into fewer words, and give it my Brethren in their own tongue, and it may be more in their own dialect, in a plain and familiar style; for I write not to Scho­lars, and so am under no temptation to shew reading or Rhetorick; nor am I in­gaged with any particular Adversary, and [Page 31] 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. Ʋpon 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 [Page 32] 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, Ʋpon 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, [Page 33] 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 [Page 34] 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 [Page 35] 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) tis 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 [Page 36] 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. Ʋpon 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 [Page 37] 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 [Page 38] 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 [Page 39] 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 [Page 40] 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 [Page 41] 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, [Page 42] 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 ou [...] thence, through a mighty hand, and by a stretch­ed out arm: therefore the Lord thy God com­manded thee to keep the Sabbath day.

[Page 43]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. 'Tis 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 [Page 44] 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 [Page 45] 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 [Page 46] 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.

[Page 47]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 [Page 48] 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 [Page 49] 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 [Page 50] 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. Ʋpon 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.

[Page 51]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 [Page 52] 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 [Page 53] 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 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. [Page 54] 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 [Page 55] 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,

[Page 56]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 [Page 57] 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 [Page 58] 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. Le [...] 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 day [...] he was seen of them. In that time (count­ing the day on which he rose) were seve [...] 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 goi [...] to Emaus, Luk. 24.13. and to the Eleve [...] met at Hierusalem, Luk. 24.36. Joh. 20.1 [...] and again,

2. After eight days (saith St. Joh. 20.26.) We read but of two apparitions more, th [...] one at the Sea of Tiberias, Joh. 21. Th [...] other in Galilee, which St. Matthew litt [...] 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 the [...] [Page 59] 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 la­ [...]our to him to move. Certain it is, the way was so short as Luk. 24.33. in that [...] hour they could return 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 la [...] guage of expressing themselves as to expres [...] a thing as done when once began: Afte [...] eight dayes is no more than after the eight day was begun, as after three dayes was n [...] more than after the third day was began

Our Saviour being now ascended int [...] Heaven, we find the disciples returnin [...] from mount Olivet to Hierusalem, Act. 1. [...] 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 tha [...] 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 yo [...] [Page 61] shall find, Levit. 23.10, 11, 12, 15, 16. [...]hen you be come into the land which I shall [...]e you, and shall reap the harvest thereof, then [...] shall bring a sheaf of the first fruits of [...]r harvest unto the Priest, and he shall wave [...] together with the offering of a lamb with­ [...] 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 [...]ill be compleat, even until the morrow after [...]he seventh sabbath you shall number 50 dayes. Deut. 16.9. Seven weeks shalt thou number, [...]nto thee, begin to number the seven weeks him such time as thou beginnest to put sickle [...]to thy corn.

I must first take notice of a base cheat Mr. Tilham puts upon his reader,Tilham 7 day sab­bath. p. 82. [...]lling them that Moses from God appointed Israel to bring, on the [...]orrow after their passover sabbath, [...]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 [Page 62] their corn should alwayes be ri [...] just that day, to wit the 14 day of [...] first moneth. Now they were not to cou [...] till they had put their sickle into their cor [...] Deut. 16.9.

1. I observe first it was impossible, th [...] Pentecost should ever fall upon the Jewish sabath, for on the sabbath day, they were [...] Gods law to rest. Exod. 34.21, 22. even earing and harvest. So the soonest they cou [...] begin to put their sickle into their co [...] must be the first day of the week.

2. They were then to expect till th [...] next sabbath, and from the morrow afte [...] to count; which makes it necessary, th [...] 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 wee [...]

4. Christ (who when on the Earth, [...] we heard, did honour those meetings wi [...] his own company) here he sends the comforter; gives them on this day the promise of th [...] Father.

It is true Mr. Ainsworth and some other think the passover sabbath was meant: b [...] let any one consider, with reason how it w [...] possible, unless the corn in Palestina was al­wayes [Page 63] 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. [Page 64] where he is said to have the Stars in hi [...] right hand; and out of his mouth went for [...] 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.

[Page 65]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 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? [Page 66] 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 al [...] partiality, prejudice and saction, seriously to consider, whether they will not amoun [...] to as good a proof as we have for many other things, that the Lord Christ hath in­stituted [Page 67] 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 [...]cense which the fourth Commandment gives us to labour six dayes in the week, [...]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, [Page 68] 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, w [...] should keep the first day of the week: wha [...] need we any further witness? But yet it be needfull, I think it is not hard t [...] evince it.

1. The Jewish Sabbath (as I have already proved) was never primarily require [...] in the Morall Law; but only by tho [...] ceremonial or temporary Laws given to th [...] Jews, which all acknowledge determine by the death of Christ, and the extinction of the Jewish Polity, and fell of cou [...] when that fell. The Ordinance for t [...] particular day of the week was but an O [...] dinance given to hold untill the time Reformation: but to add yet a little mor [...] it hath been told our Brethren, and I heartly wish they would deliberate upon it; Th [...] the Apostle, Rom. 14.5. blameth the [...] mans, that amongst them, One man esteem [...] one day above another. Gal. 4.10. he blam [...] them that they observed dayes, and month [Page 69] and times, and years. That the Apostle, [...]al. 2.16. cautioneth the Christians, That [...] man should judge them as to meat or drink, [...] in respect of an Holy-day, or a New-moon, [...] the Sabbath-day. That these Texts are [...] to be understood of the Lords day, is [...]dent,

1. Because (as we have proved) the Apo­ [...]es themselves, and the Christian Churches [...]en observed it.

2. Because the fourth Commandment, [...]d perpetually established, 1. A Day: 2. A [...]venth Day to be sanctified: Now the [...]postles words must be interpreted so as [...]t to lose us one of the ten Command­ [...]ents.

3. Because to interpret those Texts of all other Jewish Holy-dayes, with an ex­ [...]tion only to the weekly Sabbath, seem­ [...] both an unreasonable interpretation, too short for the terms of the Texts. Ʋnreasonable, it is an usual rule, Ʋbi lex [...] distinguit, non est distinguendum; we [...]e no reason to distinguish where the rule [...]es no distinction, nor can any pretence reason be for limiting the sense in that [...]oner: but to reconcile the Apostles Pre­ [...]t with the fourth Commandment, which [Page 70] may quickly be without such a restriction according to what we have proved th [...] 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 th [...] yearly Feast of Atonement, or the years [...] Jubile; by Moneths, the New Moons; b [...] Times, their Feasts of the Passeover, Pentecost &c. still we want an interpretation for th [...] 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 wer [...] 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. ha [...] something of a Type annexed unto it. Bu [...] enough hath been said to prove the ol [...] Sabbath out of doors, if not by repeal, ye [...] by expiration, as being a temporary Ord [...] ­nance, and by the appointing of anoth [...] 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 [Page 72] was not. Nor doth it hinder that it begun before Moses, so did Sacrifices, and Circum­cision, yet they were the Customs of Moses, and Circumcision is so called, Acts 21.21. He was the first who wrote the Laws about them. For any person to adhere to any Iewish custom after Christs death, and re­surrection, is in effect to deny Christ to be come in the flesh. Let me in the bowels of Christ, beseech our Brethren to be seri­ous in this thing: I say again, Whatsoever re­lated to the Worship of God, and fell not ex­presly under one of the ten Commandments, and that primarily, nor is established in the New Testament, could be nothing else but a piece of Moses, a Mosaical custom, which Christ came on purpose to alter; and to adhere still to them, is to proclaim against Heaven, I have no part in the Son of David. Hence the Apo­stle tells the Galathians, If they were circum­cised, Christ profited them nothing (that is, thinking themselves under an obligation to be circumcised) and again he tells them, he was afraid of them, lest he had bestowed all his labour amongst them in vain, preached the Gospel to them in vain: why? you ob­serve dayes, and months, and times, and years, Gal. 4.11. that is, Such Religious dayes as [Page 73] the Jews observed according to Moses: I know many of our Brethren will tremble at the apprehension of this, I believe many of them have said to the Lord Christ, Thou at my portion, and that their Souls in truth say, None but Christ, None but Christ; and did they know it, would not deny the Lord that bought them, or by any action interpre­tatively deny, his Authority to alter the customes of Moses. I humbly beg of them, that in tenderness to the Lord that bought them, in love to their own Souls, as I trust they fear every sin, so they would fear their Souls sinning in this point of Judaizing, which the Apostle (as to other points) layes so much stress upon, both in his Epi­stle to the Romans and Galatians, and Co­lossians, and all along in every Epistle. And in a further evidence of this, let me be­seech our Brethren in all seriousness to con­sider, whither the poring upon this notion hath led others, and let them who yet stand, take heed lest they so fall. There have not been many Leaders in this, opinion known to the World in this latter Age.

The first was John Thrask; I never heard that he published any thing in Print, in the Pulpit he did. A man of so ordinary [Page 74] parts, that it was some time before he could pass his examination to be made a Minister, after this he preached this new Doctrine, and was for it censured in the Star-chamber, and recanted it, and died obscurely at Lam­beth. But this is that which I desire may be noted, he (say our Historians) equally preached up the obligation of the other Leviti­cal rites.

The next was Theophilus Brabourn, ori­ginally a Trader in Stockins, after made a Minister, and 1628. he published a book for the Jewish Sabbath, a book (to give it its due) wherein a thousand times more is said for it, and to answer arguments against his side, than in all Books ever wrote before or since. He hath been abundantly answer­ed by divers (though on differing Princi­ples) he lived till within these few years; till he came to assert three Gods, and grew to keep no Sabbath, for on his seventh day he would ordinarily make Bargains, take in interest Money, let out more, seal Wri­tings, &c. Mr. Ockford was another, what he was, where or how he lived, what he held more, &c. I cannot tell.

The next was Mr. Tilham, who at Col­chester in Essex made much stir about this [Page 75] point, and wrote one or two Books. He was reported before to have been a Papist, sure I am his Books shew not the learning of an ordinary School-boy. With him one Pooly (a wild-headed Norfolk Preacher) joyned, he was a man of a rash, giddy head, and Principles. Both these after went over Seas, where (I presume our Brethren know upon too good information) they both were circumcised, and to what else they ran I know not. I speak not this (God knows) to upbraid, or mock at our Brethren, but by these examples, to shew them the tendency of this opinion, and practice, whither it leadeth poor Chri­stians. This Tilhams Book (though I think one of the weakest and absurdest ever wrote on the subject) is what my Brethren in these parts glory in. I know for a Teacher, by a lively voice, they had a person of much more worth than Brahourn, Pooly, or Tilham, Mr. Rich. Breviter (who I perswade my self is at rest with God) he was a good Scholler, and a person of a sober life, and conscien­tious to his Principles, and to whom the Name of Christ I think was truly precious; how far he had drank in this opinion, and to what degree he was perswaded of it, I [Page 76] cannot tell. Sure I am, never so much as to print any discourse for it. But I shall add no more upon this (I am sure) un­pleasing subject.

2. If our brethren would avoid this charge, the next I am sure they cannot. To observe the seventh day sabbath, is to non­communion our selves from all Churches that ever were, or are in the world. I mean Gospel-Churches. To say nothing of the time past, Christian-Churches alwayes condemn­ing them as Hereticks, that kept that Sabbath (upon which account the Ebionites were condemned,) I do not think un­worthy of our brethrens sad thoughts. That this day there is no considerable number of Christians under Heaven any where, that keep the Sabbath they keep. Our Brethren know that I am no great man for Traditi­ons. But certainly the custom and practice of the whole Church, in all times, and in all places, not contradicted by any valuable number of persons of any perswasion, is not to be despised by any but such as will ar­rogate to themselves, more knowledge of the mind of God than all the world besides. I must confess, I doubt whether there be any one universal tradition except this; nor [Page 77] is this purely such: but my meaning is, that there is no one thing as to which the practice of the whole Church in all ages is so on all sides confessed, and out of doubt. Now the strength of this lies here. It is not reasonable to think that God should leave his whole Church, in all times, to such a mi­stake as to the solemn time of worship. The general sense of the faithful is upon this ac­count justly valuable in most controverted points. I spare instances here, they are abundantly given by Dr. Young, Mr. Cau­dry, and Mr. Warren. Where the learned of our brethren may find them. I profes­sedly write to my neighbours, who I know would be little edified by quotations in Greek and Latin. To leave therefore the practice of the former times, from the ve­ry Apostles times; which is very signifi­cant, at least together with what evidence we have in the holy writ.

2. I say there is no present Churches of our brethrens mind or practice. So as they plain­ly cast off communion with all Churches of Christ on the Earth; and deprive their souls of the great advantage which they might have by it, and certainly this is no light thing to those who know their Saviours [Page 78] walks in the midest of the golden candlesticks, (and surely they should be near him, where he is.) To evidence this, I perceive many of them wholy absenting themselves from all religious meetings on the Lords day (the only solemn time observed by all Christians near them) it may be in prudence and to avoid scandal they do not openly labour, but neither are they will that day worshiping God. If any of them will that day go hear a Sermon, I appeal to them, whether they go as to a Sabbath duty, with that prepa­ration, with that faith in the promises to them who keep the Lords Sabbath as they should go who expect a blessing from the Lord of the Sabbath. Ah! my brethren is it nothing to you? Is it nothing to you to have your places empty at the Lords solemn assemblies? to be out when the joint-fighs, prayers, and tears of Gods people, are pour­ed out before the Lord? if indeed you could judge none fearing God but your selves, it were some plea: but I know you have more charity: why are you then di­vided from them? why will you then lose the advantage of their prayers? and deny them the advantage of your prayers? I must profess were there nothing else to keep [Page 79] me off, this very one thing would keep me off from that opinion. Eccl. 3.10. Woe to him that is alone, when he falleth: for he hath not another to help him up: Of the gifts and graces of how many precious mini­sters, and the advantage you might have from them, do you deprive your selves? Have your souls no need of their interpre­tations of Scriptures? their opening Gospel mysteries, their powerful exhortations, and arguments for holiness, their directions for your Christian conversation? I beseech you reflect upon your own souls, since the time that (in zeal to this opinion) you di­vided your selves from the generality of Christians. Have your souls prosper­ed as formerly? Have you so increased in the knowledge of God? Have you had such love, and zeal for God? have you so grown in any exercise of grace? Indeed it is not reasonable for any to think that you should, you have not had the means. This is not an age in which the Lord worketh in a way of miracles: but produceth his great works by means fitted to them. Our bre­thren must be very partiall to themselves, and their present teachers, if they think them, for gifts and graces, comparable to [Page 80] those godly, and able ministers, under who [...] ministry they formerly sate. The Histori­an sayes of Mr. Thrask, that besides a voice, he had nothing: we know how little judge­ment Brabourn had in any thing, but this one point: And how little Mr. Tilham had, there needs no further witness then his own book, where is vanity and wicked­ness enough. Souls cannot feed upon a meer aiery, empty, roaring voice, it is the word of God they live upon, the word of God truly, judiciously, and faithfully opened, and powerfully applied. I appeal to our brethrens consciences, whether they judge their present teachers, so able and fit for this work, as the Godly able ministe [...] of Christ, who have wholly given up them­selves to the study of the Scriptures: and to the search of the mind of God in them. I do not speak for every one that hath the confidence to wear a gown. But I am sure our brethren know and will acknowledg [...], that all parts of England are filled with some number, or others of able faithful preach­ers. Now certainly it is no small dis­advantage to our brethren, to deprive themselves of all the gifts, and labours of these servants of God, while they [Page 81] walk alone erecting teachers to them­selves.

CHAP. VIII. That for any to deprive themselves of the liberty God hath indulged us to labour six dayes in each week, is not without guilt.

IT is the Apostles Precept that we should stand fast in the liberty with which Christ hath made us free; and doubtless we are no more to deprive our selves of that liberty which our great Creator hath indulged us, than to throw away the life, health or estate with which he hath blessed us. It is one thing for us as our free-will offering to set apart one of the dayes which God hath given us for our own occasions, for the ser­vice of God; another thing for us to think our selves obliged to do this, and to do it in a pretended Conscience to a command, when we have no such command. Since it hath pleased God to cast my lot in the Countrey, I must profess I have most hearti­ly pitied some of my Brethren baptized in­to this perswasion, to see them in the time [Page 82] of Harvest, by their perswasion hindred of a third part of their time, from making use of those seasons which the gracious God hath indulged them for gathering in the fruits of the Earth. The seventh day of the week they rest, (being perswaded it is the Lords Sabbath) and the next day again, either out of conscience to a command, or to avoid scandall, and danger of the Laws; and I have sometimes thus said with my self: Alas for my Brethren! they are zealously affected (they would not else for a private opinion indanger the loss of their Crops, which God hath given them) how good were this zeal if it were in a good cause? but hath God required such things at their hands? hath not the Lord said, Six dayes thou shalt labour, and do all thou hast to do? Suppose these men by this devotion to lose their crop, or a great part of it, or at least to lose much in it, &c. what satisfaction could they have other than from their own fancy? will it in the great day of account appear any ot [...]er than a self-robbery? for a Will-worship? either it will prove so, or the whole Christian World is mistaken, and hath been so from the very time Christ ascended up into Heaven. Can my Brethren think, [Page 83] That the Spirit that dwells in all Believers, and leadeth them into all truth, should leave all the Churches of the Lord Jesus Christ, and come and reveal himself in this singular notion unto them? Can our brethren think it is not possible that in this thing they should be mistaken? Surely they cannot think, but if whole Churches may err, and if they can think that all the Churches of God in this thing have for 1600 years been mistaken, they may be mistaken. Further yet, is it not [...]robable, that our Brethren should be mistaken? Our Brethren must confess, that the far greater number of Christians are of another mind, yea and not only of those who are Christians at large, baptized, and owning Christ as the Saviour of the World, but [...]f those who are Christians indeed; I mean, who have not only imbraced the Doctrine [...]f Faith, but in whom is the work of Faith [...]ith power, purifying their hearts, and who [...] all their conversations exercise themselves to [...]p a good conscience both towards God and [...]owards men. Of these more than a thou­ [...]and for one are of a contrary mind to our [...]rethren in this point; so that I cannot [...]ut think that our brethren, must needs up­ [...]n mature thoughts conceive, that as it is [Page 84] possible they may be mistaken, because they are but men, so it is probable if not more than probable, that they are mistaken, be­cause the very far greater number of Chri­stians, who are as inquisitive after the will of God as our Brethren are, as much afraid of sinning against God, as our brethren, and as able to finde out the will of God as our brethren are, yet are of another mind, and that not only upon a tradition, or custom, running along with a multitude at adven­tures, but upon a most serious debating, and arguing the business, and candid hear­ing all that can be said on the other side. I say, these things being considered, surely our brethren must judge it probable that they are mistaken: It is not likely that their natural or acquired parts should be more than those of them who are against them; nay it is most certain they are short of them: And what can our brethren have to incline them to think, that God hath left all his faithfull Ministers, all his precious people, who study his will, and serve him, and beg his direction with prayers, and tears, night and day, and in so great a point as this left them to erre, and revealed himself only to these few of our brethren. Now if it be [Page 85] possible, that our brethren may be mistaken, if it be probable that they are mistaken, all our brethren can say is, That it is possible they may not be mistaken, but that all Christi­ans (except themselves) are in the error, and they are verily perswaded that it is so. Truly considering the great numbers of the most learned, and strictly godly persons, who have all along been otherwise perswaded, and for fifteen or sixteen hundred years have been so, and lived in the contrary practice, it is hardly possible to imagine they should, or that indeed they should be mistaken, because they cannot be presumed to have been without the presence of Christ and the guidance of the infallible Spirit. If indeed what our Brethren sometimes sug­gest, this practice were contrary to the fourth Commandement, if that had been so penned, as the sense must necessarily be what they contend for, it had been some­thing. But when the Commandement is so penned, that unless they will be wonder­fully partial to themselves, they must con­ [...]ess, that the fourth Commandement may remain an inviolable Law, and yet the same Sabbath may not be required by it to be observed by us, which at the giving of that [Page 86] Precept was in force amongst the Jewes. Certainly our Brethren must labour under a great mistake in this point, rather than all other Churches of Christ otherwise per­swaded. I must confess, it is our brethrens unhappiness, that whiles they are thus per­swaded it were sin for them to act against the perswasion, or strong opinion of their conscience, yet in not acting contrary, they also sin against God. This is the misery un­der which an erroneous Conscience bring­eth those who are under the miserable com­mand of it; all therefore that I would do by this discourse, is but to reform our bre­threns understanding, and to offer such things to them, as through Gods blessing may first bring them to another perswa­sion, and then to another practice. That while they agree with us in the same speci­fical acts of Worship, they may also agree with us in the same numericall acts, and in the same solemn time also. And certainly, I have said enough, if our brethren bring no more prejudice to the reading of this discourse, than I have had in the writing of it, to induce those of our brethren who have any candor, to think that they are in a mistake. Indeed the whole stress lies [Page 87] upon a right understanding of the Fourth Commandement; and I shall now leave it to our brethren seriously to advise, whether they can judge that, the necessary sense of that Precept, which they must make so, or it will serve them in no stead. I designed at first but a very short and plain Discourse, I shall therefore here break it off, and make up the rest in Prayers, both for us and our Brethren, that God would clear up all our doubts, correct all our mistakes, pardon all our failings, make us all of one heart, and one way, and lead us into all truth.