the time of the Sabbath Let us labour to get high esteemes of the Sabbath day We Praescrip 3. keep those things most charily we prize most We lock up Jewels which we value but we leave out other things which we despise and contemn One great reason why men practice Sabbaths no more is because they prize them no Apparet in Sâ—râ—pâ—uris hunc diem esse solennem ipse enim est primus dies seculi c. Aug. more Sabbaths fall in their opinion and therefore they sink in their observation They look upon the Sabbath as a common day a day of leisure to please themselves with carnall rest or sensual delight Only their shâ—ps are shut and so they cannot follow the works of their Calling but their hearts are open to entertain any temptation and so they mind the Magistrate more then Jehovah upon his own day Dies dominicus est dies Regalis in quâ— Imperator ascendit ab inferis Chrysost But serious and gracious persons have always spoken highly of Gods blessed Sabbath The Apostle John calls it the Lords day Rev. 1. 10. which is the Lord Christ his day for this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is appropriate to our Saviour Christ both in regard of the dignity and excellency of his person and because of the greatness and largeness of Ne ipsam quidem dominicam diem Jâ—nctissimi festi ullâ inreverentiâ habuere c. Athanas his dominion as likewise in respect of his bounty towards the members of his mystical body Acts 4. 36. Joh. 20. 13 28. Revel 17. 14. Cap. 19. 16. Now things and persons which are named the Lords are sacred and venerable in an high degree So The grace of our Lord Rom. 16. 24. The spirit of the Lord 2 Cor. 3. 17. The beloved of the Lord Rom. 16. Is solus et unus reverâ est proprius et dominicus dies et melior est aliis innumerabilibus diebus sive qui communitèr intelliguntur sive qui a Mose c. Hier. 8. The glory of the Lord 2 Cor. 3. 18. The word of the Lord 1 Tim. 6. 3. The cup of the Lord 1 Cor. 11. 27. Et sic Convivium dominicum the Lords banquet Tertul. lib. 2. ad Vxor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Hierosol Catech. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The body of the Lord. Athanas ad Epict. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scripture of the Lord. Clem. Alexandr Ignatius the blessed Martyr of Christ who lived in the Apostles age and was St. Johns Disciple maketh the Lords day the Queen the Princess the Lady Paramount of all dayes Eusebius in the life of Constantine the Great lib. 4. cap. 18. stileth the Lords day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In truth and in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ignat. very deed the principal and the first Chrysostome calleth it a Royal day And Gregory Nazianzen Orat. 43. saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Higher then the highest and with admiration wonderfull above all other dayes Basil calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first fruits of dayes Chrysologus Ser. 77. saith It is the primate among days And Hierome in Marc. 16. The Lords day is better then other common dayes and then all the Festivals New Moons and Finitur septimus dies dominus est sepultus reditur ad primum dominus est resuscitatus domini resuscitatio promisit no bis aeternam diem et consecravit diem dominicam Aug. Sabbaths of Moses his Law The Lords day saith Maximus Taurinensis is venerable and a solemn day among Christians because like the Sun rising and dispelling infernal darkness Christ the Sun of Righteousness shined forth unto the world by the light of his Resurrection And the incomparable Augustine saith The Seventh day is ended the Lord was buried a return is made to the first day the Lord is raised the Lords Resurrection promised us an eternal day and it did consecrate unto us the Lords day Justin Martyr calls our Sabbath Sunday as many others after him and not without very good reason That being the Chiefest of dayes as the Sun is the most glorious of all the Planets and therefore the Civil Law calls Cod. Justin lib. 3. tit 12. our Sabbath The venerable and much honoured Sunday Our Sabbath is called Sunday to honour Christ who is the Sun of Righteousness Mal. 4. 2. Enlightning every one who Nos jure optimo diem quem Mathematici solis vocant domino ascripsimus et illius cultui totum mancipavimus quoniam nulla re magis imaginari possumus praepotentis et universim supereminentis Christi Mâ—jestatem quà m per splendidissimum solis lumen Et Leo est solare animal Cael. Rhodig cometh into the world and who by his triumphant Resurrection caused the heavenly light of Truth and Grace to appear in full lustre to them who sate in darkness and in the shadow of death And Gaudentius Brixianus speaks fully to this purpose It behoved Christ saith he the Sun of Righteousness with the fair and pleasant light of his Resurrection to dispell the gross darkness of the Jews and melt the frozen cold of the Gentiles and so reduce all things that we reclouded with the black vail of confusion by the Prince of darkness into the state of prime tranquility And Ambrose concurs in his judgement This day is called Sunday saith he because Christ the Sun of Righteousness arose from death to life upon this day to enlighten the Children of this world Hierom tells us It is called Sunday because on that day Light rose in the world and the Sun of Righteousness appeared in whose wings healing may be found So Christ made it Sunday not only from his beams but likewise from his wings for as there was light in the one so there was Cypr. Epist 33. Orig. in Exo. Homil. 7. contr celsum cure in the other and both together gave it this Name And nothing more speaks the glory of Christ then Light and the Sun is the fountain of light and therefore our Sabbath is Tertul. de Coron Mil. called Sunday as Coelius Rhodiginus observes Nay Christ himself is called Light John 3. 19. And the Gospel is named Light Rom. 13. 12. No wonder then if that day on which Christ is worshipped and the Gospel is preached is called Sunday But in all ages our blessed Sabbath flourished in an honourable Bellarm. Tem. 1 de cult Sanctor cap. 11. lib 3. Dominica dies primatum obtmet et major est inter alios dies Durand Rational lib. 7. de Festiv esteem Bellarmine himself saith The Sabbath is a day above all other days to be esteemed And so Durand gives the Lords day all primacy and assigns it a majority for worth and honour above all dayes And it is very observable that Easter-day so much cryed up by some was once the unhappy cause of much contention in
and therefore it must remain in eternal purity The two Sabbaths differ in the fulness of their enjoyments Mat. 5. 8. 2 Pet 3. 13. Our Sabbath here is only the tuning of our Musick we shall enjoy in the Bride-chamber and in the tuning of the rarest instrument there will be some jarring some harshness Our present Sabbath is a pleasing twilight in it we tast how good and gracious God is we see through a glass darkly we Psal 34. 8. drink drops of divine delight we have refreshing gleams sweet visits of Christs presence but we know visits are soon 1 Cor. 13. 12. over There is a threefold imperfection which clouds the enjoyments of the present Sabbath We enjoy but little of God we onely see him through a cranny or a lattice on our Sabbath here It may be one truth in a Sermon may warm the heart and many savory Cant. 2. 9. Nonne fidelis anima Deum talem experitur quando celeri omnium commutatione in spiritualibus exercitiis illum modò presentem devotionis fervore modò ut absentem ariditate quidem sentit modò suprae coelos contemplatione elevatur modò transilit humilium cogitationum colles Del. Rio. truths pass by and make no impression we are sometimes affected in a prayer other times the heart is dead and flat and the chariot wheels are taken off and we drive heavily we rise with grief and guilt from our knees Sometimes at a Sacrament we make a good meal but at another season we are little better than spectators at that heavenly banquet Nay the very efficacy of Ordinances is sharp and painful when the word doth work it breaks hearts it slaughters lusts it meets with the torrent of corruptions it is the corrosive which eats out dead flesh and all those things are unknown in our better Sabbath And how many Ordinances do we enjoy and how few do we profit by Sermons oftentimes are more our musick then our medicine they court more then they cure we seldom meet with the blessed appearances of God Our spiritual benefit by Gospel-dispensations is like the grapes after the Vintage In our Sabbath here we see God more remotely at such an infinite distance we can scarce discern him as we look upon stars as so many twinkling tapers they are at such a distance we see little or Ezek. 33. 32. Mic. 7. 1. Psal 63. 2. nothing of their vast magnitude Our little enjoyment of God on our Sabbath here meets with great interruptions it is like a shallow stream which runs a little way and then is dryed up we happily meet with Christ on a Sabbath and many Sabbaths pass over before we meet again with our beloved there are many pauses and chasms in our sensible communion with God The visits of Christ are sweet but they are not constant we often come to the assemblies of the Saints but we do not meet with our beloved Showers of divine mercy they are refreshing but they are rare the Spouse cannot find Christ Cant. 3 1. no not on his own day how often doth the Saint say even Cant. 5. 1. concerning the Sabbath as once Titus did They have lost a day as some flowers sometimes they lift up the head and open but of a sudden they hang the head and fade away so the poor soul it sometimes cries out in an Ordinance He is Cant. 3. 4. come he is come he hath given me the kisses of his lips but presently all is dark again and the distressed Saint is ready Cant. 3. 3. to enquire did you see my beloved did ye meet with him whom my soul loveth Our little enjoyment of God upon our present Sabbath is much darkned by our own neglects On Gods holy day we do not prepare to meet with God and so we miss of that little of his presence we might enjoy Our own follies draw the curtain raise the cloud set up the screen which hinder Isa 59 2. Sicut firmamentum est interstitium dividens aquas superaâ— ab inferis ita peccata nostra sunt interstitium firmiter dividens et separans nos à deo abscondunt ejus faciam oculos ejus benevolos ne nos benigne et gratiosè respiciat Alap our pleasing views we might have of God We sometimes come to hear from God and we will not take pains with our hearts and then though we hear the word of God we miss of the God of the word And so in Prayer we do not pullice up our hearts exert our graces and stir up our strength to lay hold on God and so we loose the sweet appearances we might otherwise be ravished with we loose the lifting up of Gods countenance Psal 4. 7. the sweet smiles of Gods face the powerful workings of his Spirit and the practical visits of his grace that power and glory which God shews in his sanctuary revives his pâ—ople with on his own day So that many imperfections beset our present Sabbath But our enjoyments in our Sabbath above are superlative and glorious we shall have a three fold vision to delight us First A corporal vision by which we shall see the humane nature of Christ which will be most transcendent his incarnation Robes being embroydered with all variety of perfections Mans nature was crowned with all glory in Christs assumption of it Secondly A spiritual vision By which we shall see the Psal 103. 20. Psal 148. 20. In vitâ aeternâ primò penitus remoto velo ignorantiae et densissimarum tenebrarum quibus in hac vitâ circum septi sumus gloriosissimam faciem Domini dei Zebaoth Patris Fâ—ii et Spiritus sancti lucem essentâ—am bonitatem sapientiam c. Chytr Lib. de vit Mort. blessed Angels those beauteous spirits the illustrious master-piece of the whole Creation and this view will be most complacential the Angels beauty being never stained their strength never impaired their wisdom never foyled their musick never jarred but these morning stars sing together Job 38. 7. and it shall be ever morning with them and their Hosts were never discomfited Thirdly An intellectual vision by which we shall see the ever blessed Trinity and not as we do here with clouds and shades but clearly and face to face 1 Cor. 13. 12. Job 19. 26. which sight will be the spring of ineffable joyes Chytreus observes In our heavenly Sabbath we shall see God and all masks shall be removed all vails rent we shall be filled with light without all darkness with wisdom without all errour with righteousness without all sin with joy without all grief with life without all decease or death One well observes That our sight of God in glory shall not be like the sight of one man beholding another for from that sight Rev. 20. 14. Ex visione dei â—mnia beotorum bona unicè oriuntur et dependent Ger. there may be some pleasure but nothing of advantage But our sight
wrought his first Miracle by turning water into wine And on this day saith Junius the Israelites passed the Red Sea on dry ground Concil Paris sub Ludovico Pio et Lothario celebratum securely by the help of a Miracle And to wind up all on this day the light of the firmament and the Sun of Righteousness first rose and appeared from darkness and death And thus the Lords day is brought to its Throne and let Jun. in Deut. all who love Christ say God save the Christian Sabbath and preserve it from the fury and rage of malevolent persâ—cutors John 2. 49. from the virulent and sophistical pens of adversaries from the fancies of familistical and enthusiastical hereticks and from the blemishes and discrediting practices of prophane persons And let our fervent prayers to the Lord of the Sabbath Mark 2. 28. be that as this blessed day had a divine institution so it may be ever honoured and celebrated with a spiritual and heavenly observation CHAP. XLVII A Plea with Christians to out-vy the Jews in Sabbath-holiness and observations HAving now bottom'd the Lords day upon its Scriptural basis and given it its due and just authority let us further consider how its original may influence our practice and how its institution running parallel with that of the Jews Sabbath may over-awe our consciences and sublimate our minds to a more holy and severe observation It is a good note of a learned man If saith he The people shall be made to believe that the Lords day stands upon humane authority all the power of Princes and all the policy of Bishop of Ely Prelates shall never be able to preserve it from the peoples prophanation as we evidently see in the Church of Charles Dow of the Sabbath p. 56. Rome But Adversaries in this point are enforced to acknowledge as much as may be learned from their confessions That seeing God did require of those stiffnecked Jews burdened with the yoke of Ceremonies one day in seven to be employed in his service how can less suffice Christians who have obtained a greater measure of divine grace and who are freed from that yoke and burden Nor must we permit this Verè dico Fratres satis durum pro priè nimis impium est ut Christiani non habeant majorem reverentiam diei dominico quam Judaei observare videntur in Sabbâ—to Caesar Arelatensis consideration that the obligation of Christians to serve God and Christ upon his heavenly promises is greater then that of the Jews In the former times of shadows and darkness the Lords people observed a weekly Sabbath then surely we should be ungrateful and negligent of our own salvation if we should fall short of the same observation nay if we should not keep our Sabbath with greater exactness and more accurate devotion Golden talents call for quicker trading and greater priviledges summon us to a more strict obedience And indeed to come closer to our purpose what can lie upon the Jews as an argument for the sanctification of the Sabbath which doth not reach us Had they six dayes granted for their own affairs to labour and work in and is it not so with us are not we indulged with the same bounty have not we an equal latitude with them for the gain and acquest of these outward things And ours is the Lords day as well as theirs nay their weekly festival was called Sabbath from its manner of observation Exod. 20. 8. Rev. 1. 10. servation ours the Lords day from its Divine Author Gods example is as strong to move us as them our Father is our pattern and his preceding practice doth tie us as forcibly to imitation as it can do them Mat. 5. 48. The blessing of God depends upon our right observation of our Sabbath as well as it did upon their faithful discharge of Sabbath-duties and holiness obtains the birth right in Longius à â—â—ebus sacris remoâ—enda sunt quae castis labem integris probrum et sin ceris corruptelam afferunt Festivitates dominicus honorate non mundanè sed divinè non instar gentilium sed instar Christianorum Ephr â—yr both And therefore what can be suggested to oblige them which doth not engage us One of the Fathers passionately cryes out Shall the Jews be so strict on their Sabbath which only is in umbra in a shadow and a type of something to come which only did presigure Christs resting in the grave and shall not we â—e seâ—ious and solemn on our Sabbath which is so in veâ—tue in truth and shall endure to the end of the world Our Sabbath saith Chrysostom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An unmoveable law and therefore lays claim to a greater solemnization Ephrem Syrus cryes out Let us solemnize our Lords day as Christians and he thinks then he had said enough the Apostle telling us He that names the name of Christ must depart from iniquity But if we shall discuss this point more fully the Chriâ—tians 2 Tim 2. 19. incentives to Sabbath holiness will easily be found to have a sharper edge and a stronger byass then those of the Jews We have greater measures of knowledge The Jews lived under Star light but the Sun of Righteousness arose on our Mal 4. 2. Exod. 34. 35. Col. 2. 17. Mat. 27. 51. Sabbath day Moses his face had a vail upon it 2 Cor. 3. 13. Their pedagogy was enveloped in many types and shadows ceremonies which cast it into a twilight but when our Saviour dyed not only the veil of the Temple but of the Judaeis vetus Testamentum est velamine obductum ut non videant internam ejus lucem Novo Testamento Christus hoc velamen abstâ—lit tanquâ—m à lege Novâ Alap type was rent Now here our Saviours rule takes place To whom much is given of them much shall he required Luke 12. 48. And the Apostle saith 2 Cor. 3. 14. But the minds of the Jews are blinded for until this day remaineth the same veil untaken away in reading the old Testament which veil is done away in Christ Our knowledge then is far greater then theirs our ministration of the spirit is more glorious 2 Cor. 3. 8 9. Now much knowledge as it doth amplifie guilt so it doth engage duty as it is a greater weight to sin so it is a sharper spur to service the light of knowledge most properly guides us in the way of holiness And shall we who live under the light of the most glorious Gospel be out-done Illuminatio Evangelii est sublustre quiddam et praegustus clâ—rae lucis et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam gloriae divinae quae revelabitur in caelis Theoph. in Sabbath-holiness by them who had but our dawnings who only fed upon the crumbs of the bread of life We see Christ with open face they only through the Prospective of a type or a ceremony by the light of a