A Modest Plea for the Lords Day, Chapter 5

A Modest Plea for the Lords Day · Chapter 5

p. 27CHAP. V. That the Lord Jeſus Chriſt in purſuance of his Commiſſion, for eſtabliſhing the Goſpel Church, did alter the Sabbath, from the ſeventh to the firſt day of the Week. How this appears.

THis being obtained, we have nothing to doe, but to prove, That our Lord did alter the Sabbath day. In order to which proof,Sheppard, Theſ. Sab. th. 24. what that holy and learned man Mr. Sheppard hath ſaid, is to be obſerved.

We are not to expect ſuch evidence from Scripture, concerning this change, as fond and humorous wits ſometimes plead for in this controverſie: Namely, that Chriſt ſhould come, with Drum and Trumpet as it were upon Mount Zion, and proclaim by word, or writing, in expreſs words. The Jewiſh Sabbath is abrogated, and the firſt day of the week inſtituted in its room, to be obſerved of all p. 28Chriſtians to the end of the world; For it is not the Lords manner to ſpeak ſo in many things concerning his Kingdom, but as it were occaſionally, or in way of hiſtory, or Epiſtle to ſome particular Church or people, &c.

The Scripture ſaith, that Chriſt after his reſurrection continued upon the Earth forty dayes, ſpeaking of things concerning the Kingdom of God, Acts 1.3. and St. John, chap. 21. tells us, that all things which he ſaid, were not written, for the World would not have held the books. Indeed it is not expreſſely ſaid, that in that time he inſtructed them, as to the change of the Sabbath, as it is not ſaid, he any time ſpake to them about the ceaſing of Circumciſion, Sacrifices, the Paſchall Lamb, &c. nor is it ſaid what in particular he taught them within thoſe forty dayes: But certainly a moderate degree of charity will inforce us to believe, that what we ſhall find in Holy Writ, the Apoſtles and primitive Churches exemplarily practiſing in this thing, they learned either by word of mouth, or by infallible inſpiration from their Lord and Maſter, (which is all one to us) and we muſt be very uncharitable p. 29to 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 p. 30of 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 p. 31ſo 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 p. 32went 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, p. 33which 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 p. 34bear, 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 p. 35in 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 p. 36Church: 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 foreign 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 p. 37of 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 p. 38meeting 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; foreign, we tranſlate it the next Sabbath; and I muſt p. 39ingenuouſly 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 p. 40not 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 p. 41from 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, p. 42Gal. 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.

p. 432. 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 p. 44day 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 p. 45read, 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 p. 46on 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.

p. 473. 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 p. 48read, 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 p. 49have 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 p. 50then 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, foreign; 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.

p. 512. 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. foreign 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 p. 52day? 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 p. 53for 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. p. 54Whence 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 foreign. 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 p. 55they 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,

p. 561. 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 p. 57power, 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 p. 58died, 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… p. 59to 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.

p. 60Yet 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… p. 61ſhall 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 p. 62their corn ſhould alwayes be ri… juſt that day, to wit the 14 day of … firſt monethmonth. 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 p. 63ripe 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. p. 64where 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.

p. 653. 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? p. 66did 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 p. 67the 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.