indeed how much do these Sons of Belial cloud Gods blessed day with their deeds of infernal darkness But there is another generation risen up in our present Incessimus diei dominicae eversores sub praetextu libertatis Christianae ut bodie sunt Anabaptistae Prof. Leid age who sub larvâ pietatis under a pretence of religion attempt to over-throw and wholly to subvert the Lords day and yet they are so passionate in their love to the Sabbath that they would have every day a Sabbath As he said would all the Lords people were Prophets Numb 11. 29. so these wish all the dayes of the week were Lords dayes They think they give Christ too scant measure to give him but one day in the week they conceive our whole life should be a continual Sabbath And thus the Devil according to his wonted custome turns himself into an Angel of light that he 2 Cor. 11. 14. may the more undiscernedly deceive and beguile incautelous souls But the work of this Chapter will be to ferret this opinion out of all its lurking holes and to shew that the feigned sanctity of these pretenders is only a vain pretence Multitudo mediâ—orum interfecit Regem for by a seeming multiplication of Sabbaths they annihilate the true Sabbath and thrust it out of the world And as it was once said of the Graecian Emperour when he was sick that a multitude of Physicians killed the King So a multitude of pretended Sabbaths will destroy the true one which Ignatius calls the Queen of dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is some difference among Divines upon whom to father this demure fancy this feavourish zeal which runs over into all kind of absurdity The learned Professors of Leyden affix this opinion upon the Anabaptists and in downright terms call them the over-throwers of the Lords day notwithstanding with guilty Adam they run among the trees to hide themselves from the charge of the truth and think to take sanctuary in the notion of Christian liberty Dr. Twisse that mirrour of learning layes the brat at the door of Swenkfeldus as if he first gave new life to this old errour and received it by a large stride from Manes the father of the Manichees who threw this wild fire up and down in the Primitive Church against whom holy Augustine planted his batteries with glorious success Yet the Reverend Twisse will not exempt the Anabaptists from their share in the propagation of this pestilential errour Walaeus one of the Leyden Professors tells us that the Anabaptists turn the fourth The Manichees of old made all days equally holy under the Gospel Mr. Shep. Commandment into a meer Ceremony and so that Sun being set we are left in the dark and so know no distinction of dayes and he assures us that the Socinians are brethren in this iniquity The learned Rivet another of the Leyden Professors in his tract upon the Decalogue gives in his free suffrage to the judgement of his Collegue Walaeus The Familists likewise have set to their shoulder to carry on this work of Satan to level all dayes and so depose the Lords day Merè ceremoniale esse quartum preceptum ac proinde per adventum Christi planè abolitum bodiè ferè sentiunt Anabaptistae Wal. from its just royalty and honour These brain-sick persons who delight to call themselves the family of love have willingly drowned the Sabbath in the deluge of all other dayes But let it be the shame of all these Sects to make all dayes equall and equally to be regarded for so instead of Christian liberty there is brought into the Church an Heathenish licentiousness Nay the Heathenâ— had alwayes their set and solemn dayes nay weekly nay some of them the seventh day in imitation of or allusion to the Sabbath which first was fixed on that day and at this day the barbarous Turks have their weekly festival every Friday the first day of Quid est haec opinio nisi barbarieâ— petulantia Chemnit in Exam. Concil Trident. Mahomets Kingdome when he fled from Mecca to Jethrib and thenceforth constituted that day the first day of their week and of their year Chemnitius calls this levelling errour rude impudency and barbarous folly Nay it is the very dregs of ignorance not to observe that day with all due solemnity which hath so long been kept by the universal Church of God Against these Familists and Libertines many of our modern Divines have drawn up the battel wherein Truth hath gained a triumphant Victory But these spiritual levellers who make all dayes alike and would they not make all Estates alike and give no preheminence to the Lords day have some paper forts to fly unto to prevent a rout which are partly built upon pretended reason and partly upon mistaken Scripture I shall give them the full scope of their own defence and easily shew the vanity of their pleas and allegations They alledge for themselves that the fourth Commandment is meerly ceremonial and ceremonies are only for a Ceremonia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop Andr. time they include decay in their very name and expired ceremonies are no obligations upon us to obedience or observance 1. To this it may be replyed That no reason can be assigned why the rest of the decalogue should not follow and Quartum praeceptum est pars Decalogi in quo nihil merè ceremoniale praecipitur quum lex Decalogi est lex morilis et aeterna duabus tabulis à deo inscripta et decem verba non novem tantùm amplecti asseritur Wal. the other Nine Commandments breath out their last with the Fourth and so the hedge of Gods Ten Words being broken down we may leap over into any sin for the Apostle avers That where there is no Law there is no transgression Rom. 4. 15. Sin is the transgression of the Law as another Apostle affirms 1 John 3. 4. And the Law being expired and disanull'd the transgression ceaseth So we may covet our neighbours wife without immodesty the law against it being out of date and cassated and what a gap would this open to all licentiousness How would this turn the world into a Stews and a Brothel house For as Walaeus rightly argues The fourth Commandment is part of the Decalogue one of Gods ten words in which nothing meerly ceremonial is commanded seeing the Law of the Decalogue is moral and eternal written in two Tables by God Exod. 34 28. himself Deut. 10. 4. and is called Gods ten words Deut. 4. 13. not his nine words to intimate the indivisible Exod. 19. 16. union between the fourth and the rest of the Commandments Exod. 31. 16. Considering likewise it is a Commandment partaking Levit. 19 3. of the same priviledges with the rest 1. It was delivered with the same admirable Majesty 2. It was written with the same finger of God Levit. 23. 3. Exod. 31. 13. Jam.
midwived into the world by Apostolical precept or practise The infinite distance between the Authorities must needs conclude a vast difference between the benedictions nor can the Canon of a Council tie conscience so fast or bless the obedient so much as the Canon of Scripture our enemies themselves being Judges nor can in the least any Scripture be produced to authorize the Church to set up a Sabbath for the Christian World God usually blesseth his own institutions Prayer is powerful because He commands it Preaching John 14. 15. effectual because He enâ—oyns it the Sacraments comfortable Mat. 28. 19 20. because He ordains them and so the Lords Day is often Luk. 22. 19 20. bedewed with showers of the choicest love and benediction because it was Christs institution either more immediately by his personal command or else mediately by his inspired and infallible Apostles And therefore let us fall down before the force of truth and conclude the blessings of our Sabbath speak the beginnings of our Sabbath to be in Gods breast and not in mans will God usually accepting the worship at Jerusalem and not that at Dan and Bethel he loves those festivals of which himself is the Author And let us fetch a pregnant argument from Providence What signal judgements hath God punished the prophaners of Peccatum est deiâ—idium â— Christiciâ—â—um est summum malum spomaneâ— infania somnus et mors anima ex sui naturâ mortem meretur gravâ— est onus animum deprimens cibus durus nullo stomacho digestibilis morbus pesti lentissimus putidissima corruptio Alap the Lords day with as shall be shewn more fully hereafter Now the prophaning of the Lords day must needs be a breach of the law of God or else how can it be a provocation of the wrath of God God punisheth only for sin which the Apostle saith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the Law 1 John 3. 4. Now if our Christian Sabbath be only a law of Man where is the positive and provoking sin in the violation of it where is the infinite evil which should so inflame divine displeasure as to pour out his fury on the violatours of it and to follow them with tremendous judgements Is it probable that God would strike so deeply and punish so fearfully and wonderfully for the breach of a Canon of the Church or a Decree of a Council It is true was the Lords day bottom'd on Ecclesiastical authority it would be a piece of disobedience to the Church to violate it but still where is the infinite evil as every sin is to stir up so much indignation in the Almighty Surely the breach of a humane constitution could never raise such storms in the world nor pelt so many untimely into their dust and oftentimes on a sudden and in a stupendous and terrible manner as shall be fully shewed hereafter And again we meet with no such tragedies in our sporting upon holy dayes and those festivals which are of the Churches appointment those dayes run waste in mirth and jollity nor do we meet with broken limbs sudden deaths fearfull diseases unexpected blindness c. the common issues of the prophanation of the Lords day to be the success and consequence of that vanity Providence then makes the distinction between dayes of the Churches appointment and that blessed day our Christian Sabbath which is of divine institution To conclude then this particular Let us cloath the Lords Quid hac die fâ—â—icius est quâ dominâ—â— judaeâ—â— mortuus est nobis resurrexit In quâ cultus Synagogae ocâ—ubuit et est ortus ecclesiae in quâ nos homines fecit surgere et vivere secum et sedere in coelestibus Haec est dies quem fecit dominus exultemus et laetetemur in illo Omnes dies fecit dominus sed caeteri dies possunt esse ju daeorum possunt esse Haereticorum possunt esse Gentilium sed dies dominica dies est resurrectionis dies Christianorum est dies nostra est Hier. day in all its royal Apparel and put on all its Jewels and Ornaments and then we shall see this Queen of dayes in all its splendour and glory A day it is of honour and renown above all dayes that ever the Sun shone in the most gloririous day that ever God created the most solemn day that ever the Church celebrated a day which Christ hath crowned with the greatest glory of any day that ever dawned upon the world It is a day of the Lords power a day of his perfection the day of his praise and glory and a day of his bâ—â—â—nty and blessings the day of his espousals and of the gladness of his heart When Christ was born the Angels celebrated that day with Songs and triumphs Luke 2. 13. When Christ rose from the dead or else why was he born Let the Saints celebrate that day with weekly solemnities and praises and not passe away their laud in a transient musick as the Angels did On this day our Christian Sabbath day there was a confluence of wonders and wonderfull transactions wrought by him whose name is wonderfull Isa 9. 6. In a word this day is the highly favoured of God a map of Heaven a taste of Glory the golden spot of time the market day of souls the day break of eternal brightness a day to be marked of thousands for their new birth day a day on which many have been redeemed from more then Aegyptian bondage a day of light of joy of love and delight a day which is truly delitiae humani generis the delight of mankind as once Titus was called Ah! how do men flutter up and down on the week dayes as the Dove on Rom. 1. 4. Luke 13. 32. John 20. 22 23. the waters and can find no rest for their souls till they come to this day as to an Arke and this day takes them in On this day the light was created the Holy Spirit descended life hath been restored Satan subdued Sin mortified Souls sanctified Cant. 3. 11. Hos 2. 19 20. Acts 13. 34. Sex praerogativae recensentur ad diem dominicum propiissimè pertinentes Beda in lib. de officiis Eccles Cap. 1. the Grave Hell and Death conquered O! the mountings of mind the ravishings of heart the solace of soul which on this day men enjoy in their dearest Saviour Our Lords day is the first day of the week was the first day of the world On it the Elements were formed the light was created the Angels were produced On it Manna was first rained down On it say the Fathers of the sixt General Council was Christ born On it did the Star first appear to the wise men who came out of the East On it was Christ baptized in Jordan by John the Baptist as the Council of Paris observe Sextum Concilium generale Constantinopoli celebratum On it saith a learned man Christ
take notice that in the history of Gods raining down of Manna there is frequent mention made of the Sabbath and this was before the Law was given upon Mount Sinai In Exod. 16. 23. the Lord speaketh of the Sabbath wherein no Manna was to Mâ—jâ—ris momenti et fiâ—â—itatis est quod assâ—râ—ur Exod. 16. 24. ubi Sabbati tanquam diei inter Israelitas celebris et noti mentio sit et sic vers 26. His verbis Sabbatum non instituitur sed tanquam rem antea institutam propter Mannae collectionem violandum non esse à deo praecipitur Wal. be gathered as a thing in use amongst them and no unheard of novelty the Sabbath then was no wonder to the people of Israel but indeed the Commandment for not gathering Manna on that day was a new thing The Sabbath is again mentioned vers 25. To day is a Sabbath unto the Lord where we have no words of institution as if now the Sabbath first commenced a weekly festival but this blessed day is spoken of as of an usual and well known solemnity And which is very observable the Lord speaks expresly concerning the Sabbath vers 29. That he had given them a Sabbath in the preterperfect tense as a thing of former times not of any present institution he gives them Manna in the present tense but he hath given them a Sabbath in the preterperfect tense which most clearly evinces the antiquity of its institution Moreover the ready obedience of the people in resting upon the seventh day mentioned vers 30. evidences its former institution they did not dispute but obey not admire but submit New Laws raise Questions but here was none Every circumstance in this whole story gives in clear evidence to this truth Nay in the 28th verse God chides the people who went out to gather Manna on the Sabbath day as breakers of his Laws and Commandments So then the Sabbath was an antient Law among them nay an Eminent Law and therefore called Laws in the plural number vers 28. The Jews gathered Manna on the Sabbath and this was their sin and this could not have been their transgression unless there had been a Law for The mentioning of the Sabbath Exod. 16. 23. comes in occasionally as concerning Manna and not of purpose to institute a Sabbath Mr. Bern. the Sabbath for sin is onely the transgression of a Law 1 Joh. 3. 4. And one thing more is observable the Lord works a miracle at that time to honour the Sabbath the Manna which was gathered the day before did not putrifie on that day according to the nature of it Exod. 16. 24. by which God shewed how greatefull the due observance of that day was to him So then to wind up this particular we find in this Chapter the Sabbath observed which could not be unless instituted before for only instituâ—ions are the matter of our G. J. p. 11. observation and no less is acknowledged by our adversaries Cogita iâ— Egypto ubi serviebas etiam ipso Sabbato per vim te esse coactum ad labores Man Ben. Isr in this point And to fasten a naile on this argument that it may not unravel Manasseh Ben Israel one of the most eminent of the Jewish Rabbies very well observes that the Lords enjoyning the Israelites the observation of the Sabbath tells them they were Servants in Aegypt Deut. 5. 15. This the antient wise men among the Jews do apply in this manner Think with thy self how that in Aegypt where thou Quae dicuntur de Sabbato videntur innuere vel ejus observationem tum fuisse institutam vel saltem innovatam miraculo confirmatam Riv. servedst by force thou wast constrained to work even on the Sabbath day Thus the Jews most knowing in the doctrine of the Sabbath spake of a Sabbath in their Aegyptian bondage which was long before Mount Sinai smoaked to preface Gods giving the Ten Commandments Two things more must here be inserted as in their proper place 1. The Lord argues Exod. 16. 28. with the Israelites for violating the Sabbath with this expostulation How long will ye refuse to keep my Commandments which argues most clearly the Antiquity of the Sabbath for God would not thus reprove the first breach of this Commandment but it plainly discovers their custome in this sin 2. And so in Exod. 31. 15. the keeping of the Sabbath is not urged from the Commandment lately given in the decalogue as reason would in mans judgement but from Exod. 31. 15 16 17. the seventh dayes rest and refreshment after six dayes work which points clearly at the Sabbaths first institution The Apostles Argument mentioned in the beginning of the fourth Chapter to the Hebrews brings a fresh light to Heb. 4 5. Vis est in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ea quies praeteriit olim rursus tamen quietem promittit ergo haec alia est à priore Par. this truth there the Apostle seems to dispute ex concessis from the observation of the Sabbath from the beginning of the world The Question was how those words of the Prophet were to be understood viz. If they shall enter into my rest Now saith the Apostle there is a two-fold rest mentioned in the Old Testament the rest of the Sabbath and the rest of the Land of Canaan but it cannot be meant Ex dictis sequitur aliud Sabbatum aliam requiem restarâ— populo dei puâ—à requiem gaudium et solennitatem caelestem figuratam per quietem et festum veteris et Judaici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of either of these rests for they are long since passed one at the beginning the other at the time of Joshua and therefore it must be meant of a rest to come The minor of this syllogisme the Apostle proves by parts not the rest of the Sabbath for that was entred into by man from the beginning seeing the works were finished from the beginning Heb. 4. 5. not of the rest of Canaan for if Joshua had given them rest he would not have spoken of another rest vers 8. the conclusion then follows there remains therefore a rest for the people of God vers 9. And that is the rest of Heaven whereof Alap the other two rests were either types or fair resemblances We see therefore that the Apostle taakes the first viz. of the Sabbath as from the beginning of the world and this Divine Authority is beyond all dispute or exception and whosoever shall cast a cloud upon so clear a truth we may truly say the hand of itching curriosâ—ty or design is in it nothing but singularity or interest could raise such a steam or vapour The Proemial word Remember prefatory to the fourth Commandement clearly speaks the primitive institution of the Sabbath For Memory alwayss looks backwards we Deus in Decalogo pronunciando memoriam refricat Israelitis primaevae ordinationis quando deus eam innovavit Riv. in Dec.
Prophet Jeremy adviseth us Lam. 3. 41. Let us lift up our heart with our hands unto God in the heavens The soul is principally interested in all holy duties First Not only because in all holy services God principally eyes the heart Prov. 23. 26. Or Secondly Because Gospel Ordinances chiefly influence and aim at the heart But Thirdly Likewise because the welfare of the soul is the only Port we sail to in all our attendance upon Gospel opportunities It is the souls conviction the souls conversion the souls edification and building up in its most holy faith which is the grand design in every Evangelical administration Now for the composure of our inward man in Eph. 3. 16. holy Ordinances Let us apply our understandings to the word and the work we are about The wise man saith Prov. 20. 27. The spirit of a man is the candle of the Lord and when we Haec lux in intellectu in tenebris micans sovenda est studio et diligenti operum dei commentatione et experimentis et otio veluti rubigine corrumpitur Cartw. come to holy Ordinances it is both our duty and our wisdom to snuff this candle that it may burn the brighter to see the mysteries of the Gospel and this is suitable to the Apostolical Counsel 1 Pet. 1. 13. Gird up the loâ—ns of your mind A metaphor taken from travellers who gird their garments close that they may not be impeded and hindred in their journey When we draw nigh to God in Ordinances we must bend our minds and be intent on the word and drink in truth as the parched ground doth the rain we must screw up our minds to an acurate observation of what ever is revealed unto us from divine Writ If the Gospel John 3 19. be light it is the eye of the understanding must behold this light If the Gospel be a day it is the eye of the mind must Rom. 13. 12. discern this day Some hear the word and understand it Isa 6. 10. not and this is Gods judgment But some hear the precious truths of God and entertain them not and this is mans sin Men shut the eye of their understanding by carelesness and neglect We should hear the word as condemned men their pardons as Legatees the Wills wherein their Legacies are set down with that intenseness of minde Preaching if we spur not up the minde to pursue it is a noise Pater nobis deâ— illuminatos oculos cordis nostrâ— ut ejus lumine illustâ—ati Christum plenè agnoscamus Ambr. not the word an inarticulate sound not soul-saving Doctrine And that our understanding may discharge its office prayer must precede That God would open the eyes of our minde that we may see the wonderfull things of the Law Psal 119. 34. and we must beg eye-salve Rev. 3. 18. and that God would give us the spirit of Revelation Eph. 1. 18. to shed a light upon our understandings Luke 24. 45. that we may dive deep into the profound Mysteries of the Gospel We know not what ardent prayer and a diligent minde may Christus solus operit intelleâ—tum Scripturarum Chemnâ— Mel in Ore melos in Aure. Bern. accomplish towards Scripture knowledge Indeed the Gospel is proportionate to every thing in man it is honey to the taste and Gold to the interest of man Psal 19. 10. It is musick to his ear Ezek. 33. 32. light to his eye John 19. and comfort to his heart Rom. 15. 3. And pity it is the shutting of an eye a little rareless remisness and not bending the minde should rob the soul of such unsearchable treasure We must deal with our hearts to embrace the word in the dispensations of it The Gospel is not only to be let in by Prov. 23. 23. Verbem dei sâ—t domesticus non peregrinus non forâ— stare sed in domo cordis continuò versari Daven our apprehensions but to be lockt in by our affections and we are to entertain it not only in the light of it but in the love of it The Apostle complains 2. Thes 2. 10. That many did not entertain the truth in the love thereof that they might be saved The truths of God must have the heart and we buy them not by our audience but our espousals The word must dwell in us Col. 3. 16. and not as a transient guest but as an inmate Scholars may understand the word but Christians embrace it It is a rare speech of the holy Psalmist Psal 119. 20. My soul breaketh for the longing it hath to thy judgments at all times The word is the Mat. 13. 23. seed the heart the ground where this seed must be thrown John 5. 40. David calls the Law not his light but his love Psal 119. 97. and his delight Psal 119. 35. When we come to Ordinances we must resolve to treasure up truth and entertain it as Lot the Angels Gen. 19. 3. Or the Virgin Mary the wonders of her time Luke 2. 19. A refractory will renders all opportunities of grace abortive The two Disciples Luke 24. 32. which came from Emmaus question one with another Whether their hearts did not burn within them when Christ had opened the Scriptures to them intimating to us that the heart is properly the Altar upon which the fire of the word is to be laid to the sacrificing of our lusts and the inflaming of our graces And it is the glorious promise of God to write his Law upon our hearts Jer. 31. 33. Let us meet this blessed promise in bringing our hearts to every Gospel dispensation We must put our memories upon employment when we come to holy Ordinances The memory it is the Secretary of the soul and as at Council boards the Secretary cannot be absent so at Ordinances which are the Council table Acts 20. 27. where soul-concernments are agitated and transacted the memory must not be absent We must not write the word when preached to us in dust but in marble not in a heedless neglect but in a faithfull remembrance We do not throw Pearls into sieves to drop out The paradox is greater Memoâ—ia ignis gehennae est â—emedium apâ—rimè utile contrà omnes tentationes Chrysost Rev. 14. 6. when we put the eternal Gospel into a treacherous and faithless memory Surely we shall never practice that truth we cannot remember if we do not mind the word we shall never live it We cannot read blotted lines or understand torn papers and if the word lie onely upon the surface of the memory it will never get within the bark of the life That Sun-dyall will never give us the time of the day which wants the gnomon to cast the shadow charge thy memory to retain every truth thou hearest Let it pick up the filings John 6. 12. of divine Truth that nothing may be lost The richest Fringes are so many several threads wrought together We do not Agnoscamus
Isa 59. 2. Gods service and to waste any part of it upon our gains ease or pleasure is to rob God of his offerings which is Macrob. Saturn l. 1 c. 16. matter of complaint and condemnation Mat. 3. 8 9. While we make bold with Gods day we do but mangle it and every Illorum dierum quibusdam horis fas est jus dicere quibusdam fas non est jus dicere Macrob. waste is a wound in it Indeed Macrobius tells us That the heathens had their dies intercisos bipartite dayes which were divided between their God and themselves Semisolemnities And the Papists have their half holy dayes as St. Blacies day and others c. But we have not so learned Christ It was an excellent constitution of King Pepin of Abstinere in eo diâ— primò mandamus ab omni peccato et ab omni opere carnâ—li â—t ab omni opere terreno et ad nihil aliud vacare nâ—si ad orationem et ad ecclesiâ—s concurrere cum summâ mentis devotione Concil Forojul cap. 13. France We command saith he That all abstain from every sin and from every carnall work and from every earthly work and to be at leisure for nothing but prayer and Church assemblies with the greatest and highest devotion and with charity to bless God who upon this day rained down Manna in the desart and fed so many thousands with bread Morsels nay grains of time are savoury upon a Sabbath The soul can feed upon the crums of such a day Sabbath wastes are the throwing away pearls the casting over-board the best goods which might enrich us to all everlasting That time thou mispendest on a Sabbath might be Gods time for the calling thee home to himself CHAP. XXXVII Some further Directions conducing to the same End Dir. 6 LEt the whole man be employed on the Sabbath 1. All the parts of the body The tongue in prayer the ear in attending the knee in submission the eye in contemplation the hand in charitable contribution This Rom. 12. 1. would be a sacred symphony and make the body not only a a reasonable but an acceptable sacrifice 2. All the faculties of the soul must understand their several offices and tasks 1. The understanding must drink in truth as the tender Deut. 32. 2. herb the small rain and the new mown grass the seasonable Nondum in observatione externorum exercitiorum Sabbati plena est sanctificatio nisi eo fine quó institutum est ut piè sanctè et interiùs haec gerantur Qui est sabbatismus internus Leid Prof. Cant. 5. 16. showers Then the understanding must be as the lights of the Sanctuary of very great use 2. The will must embrace the Doctrines of the Gospel The understanding sees the commodity the will buys it The understanding fastens the eye upon the treasures of the Gospel but the will fastens the hand the understanding is the purveyor of truth but the will brings it home 3. The affections must be employed in pursuing Christ and in holy meltings in sacred duties the soul must be all afloat in loves and delights on Gods blessed day then our affections must follow the prey our dear Jesus our Beloved who is altogether lovely 4. The Memory must be the Scribe to set down every heavenly counsel every thing which drops from the heart of God As that King of Syria whose Ambassadours catched at every word 1 Kings 20. 33. The Memory must record every soul-concernment it must be the Exchequer where the riches of Ordinances are reposited and laid up And after all we must with the Virgin Mary ponder all those things in our hearts Luke 2. 51. Thus both soul and body must be Luke 2. 45. espoused in Sabbath service they must as Joseph and Mary go both together to seek Christ as the two Disciples which went to Emmaus both must joyn in conversing with Christ Luke 24. 15. Though the body act the part of Martha in Luk. 10. 29 41. the week and is cumbred with many things yet it must act Maries part on the Sabbath and mind onely the one thing necessary and lie at Gods feet in holy dispensations Body and soul on the Sabbath are as those two Disciples that went to Christs Sepulchre John 20. 4. but the soul is that Disciple which out-runs the other and comes soonest to the end of their Enquiry the soul comes quickest in and closest up to Christ Mariners observe that the two stars Castor and Pollux when they are asunder they prognosticate Intus est in corde est sabbathum nostrum August foul weather but when together they portend a fair and calm season so when we bring onely the body to the Ordinances of a Sabbath it portends nothing but sorrow and disappointment but when soul and body both meet in sacred duties upon this holy day it is a good prognostication Mat. 6. 24. of fair weather to the Christian smiles from above Luke 16. 13. and peace from within In the duties of a Sabbath we must study devotion but not division we must not think to please the flesh and to please the Lord too on his own day Direct 7 Works of mercy do very well become the Sabbath This is a day of love and mercy If in the times of the Law the Law of Circumcision a painful Ordinance was not to be omitted Opera misericordiae nemo illo die facere prohibet ut sub vâ—nâ—re egeno curare aegrotum Opem consilium afflicto laboranti afferre Cujus cura illo die nobis maxime commendatur Rivet in Decal John 7. 22. Much more in the times of the Gospel a law of Love must bind us and oblige us on a Sabbath Love is under a Command as well as Circumcision John 13. 35. Rom. 13. 10. Mercy it is the very musique of Gods Attributes Psalm 108. 4. it is the Almoner to provide for mans wants it is the service of Angels Luke 22. 43. And it is the comely dress which sets off the beauty of a Sabbath That we have a Sabbath is an Act of divine mercy and we cannot duly keep a Sabbath without employing our selves in the works of mercy Tertullian in one of his Apologies joyns Prayer reading of the Scriptures and giving Almes together as being all equally the duties of a Sabbath With him joynes issue Learned and profound Huc referenda sunt reliqua misericordiae opera quibus sabbatum minime profanatur Just Mart. Chemnitius who speaking of the Church of Brunswick saith That upon the Lords day a great multitude of people are gathered together to praise God to hear his Word to receive the Sacrament to holy Prayer to give Almes and other exercises of godliness Thus Charity is mingled with other holy duties Gualter cryes out Let us admire the goodness of God in giving us a day of Rest and shall not our bowels Dei bonitatem exosculâ—mur
naturalis aeterna immutabilis Alap But the Sabbath went over Christs grave for Mat. 24. 20. Christ commands his Disciples to play that their visitation be not on the Sabbath day which visitation was many years after Christs Ascention to the Father So then the Sabbath survives after the decease and Funeral of all legal Ceremonies By the coming of Christ the Sabbath suffered a change but not a loss the circumstance of time was altered but the substance of the command was no way impaired the Sabbath did only slide down upon a new and most glorious occasion from the seventh day to the first The Commandment for the Sabbath hath not so much as any character of a Ceremony in it It was not typical it did not praenote any thing to be accomplished under the Gospel If that fancy of the Jewish Cabala be true that the world shall continue but 6000 Quartum praeceptum est morale quatenus praecipit ut e septem diebus unum consecremus cultui divino et quotenus tale nunquam abrogari potest Zanch. years and then the day of Judgment shall follow it might prefigure that and yet no Ceremony proved for the type must continue till the thing typified be fulfilled so this rather evinceth the duration then the abrogation of the Sabbath The Sabbath hath no particular relation to the Land of Canaan the proper place of Ceremonies nor yet to the Jews the proper subjects of Ceremonies and this hath been proved before But now if it be objected that the Sabbath was a sign between God and the Jews Exod. 31. 13 17. Ezek. 20. 12 20. It is answered the Sabbath was at that time a mark of difference and separation betwixt the Jews and the Gentiles But was it so as a seventh day No Eos à quibus deus non celebatur merito ipse neglexit Aug. de Civit. dei l. 2. c. 14. that which caused the distinction was the sanctification of them upon that day not any thing in the number seven Gods seposing of a time for them and only for their sanctification was an argument he had a more special care of them then of other Nations and they were his only people It was not imposed upon the Jews as any burden or yoak The Sabbath is a day of joy not toil our blessing not our I◠praefatione quarti praecepti ita deus alloquitur Israelitas speciatim ut in eo tamen omnes gentes comprehendat Beza burden In the explanation of the fourth Commandment it is rather recited as an Ordinance of comfort and refreshing of mercy and favour and not of rigour and severity of depression and servitude The Sabbath in its own nature is a day of relaxation to the body and of reviving to the soul a day of unbending the bow to the outward man and of heavenly visits to the inward man there is no knot in the cord to hold out any sharpness in this blessed Ordinance the Sabbath is our term not our task-master On a Sabbath we are not sent out to make brick without straw we are not to perform duties without promises of assistance Rom. 8. Exod. 16. 29. 26 27. without promises of acceptance John 14. 15. If we put our selves upon meeting Christ that day he hath engaged himself Mat. 18. 20. to give us the meeting The Sabbath is not a task but a gift Ezek. 20. 12. not a symptom of servitude but a sign of love Ezek. 20. 12. The golden knot between God and a people and not the iron chain The Sabbath was not commanded in recognition of any special favour shewed to the Jews it was a memorial of Gods creating the world in six dayes and his own resting on the Gen. 2. 3. seventh But this being a benefit wherein all mankind are Per Sabbata quasi per elementa omnes discerent deum creatorem et gubernatorem omnium Alap equally concerned and enter common the Jews can claim no property therein peculiar to themselves and so yet there is no tidings of a Ceremony and so no cause of abolition One very well observes that seeing the same Authority is for the Sabbath as is for marriage one may as well conclude the Law for marriage is Ceremonial as well as the Law for the Sabbath nay we may seriously consider that whereas Mat. 19. 6. marriage is but once termed the Covenant of God Prov. 2. 17. Levit. 23. 3. because instituted by God in the beginning the Sabbath Deut. 5. 14. is every where called the Sabbath of the Lord thy God because Exod. 20. 10. ordained by God in the same beginning both of Exod. 16. 29. Time State and Perpetuity and therefore no way Ceremonial It is a truth as unmoveable as the pillars of Heaven that God hath given to all men universally a rule of life to conduct them to their end now if the whole Decalogue be Gal. 2. 20. not it what shall be The Gospel is a rule of our faith John 5. 24. but not of our spiritual life which flows from faith the Law therefore is the rule of life now if nine of these be a compleat rule without a tenth exclude that one and then who sees not an open gap made for all the rest to go out also For where will men stop if once this principle be laid that the whole Law is not our guide and conduct May not men justly say the Decalogue is not a rule of life and so a way laid open for all looseness and enormity and if the Sabbath be a Ceremony we have but nine Commandments left Nor would the Scriptures make so much ado about a Ceremony there is no part of Scripture wherein their is not something remarkable about the Sabbath The institution of it we find in Genesis where the Sabbath Gen. 2. 3. is one of the best flowers in the Garden of Eden The solemn promulgation of it we meet with in Exodus Exod. 20. 8. when the mountain smoaks fire flames trumpet sounds at Exod. 19. 17. 13. the second Edition of this perpetual statute The manner of the sanctification of it we may take notice Levit. 16. 3◠of in the Book of Levitious God there turns paraphrast for Levit. 23. 3. the further dilucidation of this law The prophanation of it is vindicated in the Book of Numbers Numb 15. 3◠where God builds a wall about it with the stones which stoned the man who gathered sticks upon that blessed day The pressing arguments for the sanctification of it we may Deut. 5. 14. observe at large in the Book of Deuteronomy God knowing the advantage of Sabbath-holiness presses man urgently to pursue his own interest 2 Kings 4 23. 2 Kings 11. 5 7 9. 2 Chron. 36. 21. 1 Chron. 9. 32. The historical part of the Bible hath some remembrance of it either as observed or prophaned There is in the Book of Psalms a Psalm
supposed inferior be concluded in the determination of another part being as is presumed of greater dignity And from whence arose this inequality Therefore intricacies and unanswerable difficulties will multiply unless we ascribe to our dear Jesus the appointment of his own day for weekly and solemn worship Besides it is very considerable that which is of universal observation none but God can impose by his supream Authority to which all are equally subject and such is the observation of the Lords day which equally belongs to all persons at all times and in all Acts 20. 24. ages there are none exempt from obedience to it and Rev. 20. 12. therefore no particular men could ordain this universal observance Rom. 2. 16. which must be submitted to by all who will give 2 Cor. 5. 10. up their account with joy in the day of the Lord Jesus Reas 4 The seventh day Sabbath was by Gods immediate institution Gen. 2. 3. Exod. 20. 8. And therefore the change of it into the Lords day must be by the immediate institutioâ— of Jesus Christ And the reason of it is there hath never been a religious change made of any Ordinance of God immediately prescribed by him but by God himself and by his own Authority For if the institution be immediate by him the change into another must be by the like Authority also for he who ordaineth hath only power â—o alter 1. Man cannot change such an Ordinance for it is complained of as a sin for the people to change Gods Ordinances Isa 24. 5. And if any but God have Authority to change his own Ordinances immediately appointed by himself their Authority is equal with his But to assert this is both ridiculous and blasphemous No the whole Church assembled together hath no such authority it is but humane at the highest and besides if unstable man could alter an immediate Ordinance of God what stability Lex dei est aeterna et in aeternum dâ—ratura et deus exscindet eos qui mutant jus i e leges et jura could there be in these Ordinances or what tie could they fasten upon mens consciences 2. All religious changes of every Ordinance of Gods own immediate appointment hath ever been by himself and instances to the contrary cannot be alleadged The Tabernacle was of Gods immediate institution and the Temple â—rected in the stead of it was likewise of his own appointment David minding to build it and Nathan approving his 2 Sam 7. 2 3. intention but without the command of God was afterwards prohibited Neither did God leave it to the wisdom of Solomon though the wisest of men but he himself gave the pattern of it 1 Chron. 28. 11 12 19. The time of celebrating the Passeover was the fourteenth of the first Moneth appointed by God himself Exod. 12. 6. which time Moses durst not dispence with nor allow any other day for some to keep it without Gods immediate warrant Numb 9. 8 11. Times and seasons are in Gods hands Acts 1. 10. And therefore the Moneth Tisri is turned into the Moneth Nisan to begin the year withall by Gods immediate command Exod. 12. 2. And Antiochus Epiphanes is condemned Dan. 2. 21. for changing times Thus we see Gods Ordinances for Dan. 7. 25. Places for Persons for Times being immediately appointed by God cannot be changed but by God and therefore the seventh day being the immediate institution of God could not be changed into another day as now it is but by God Rom. 9. 5. himself even by Jesus Christ who when he was come in the flesh changed the place of worship John 4. 20 21. changed the Law and the Priesthood chap. 7. of the Hebrews into the Doctrine and Ministry of the Gospel Priests and Levites he changed into Apostles Evangelists Ministers Eph. 4. 11. The carnal worship Christ changed into spiritual John 4. 24. Circumcision he changed into Baptism the Passeover into the Lords Supper and the seventh day Sabbath into our blessed Lords day Reas 5 That day the due â—bservation of which tends to Gods glory and his publick worship to Mans instruction and building up in the most holy faith which day was solemnized by the holy and heavenly inspired Apostles which likewise Christus est dei sapientia tum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aeterni Patris Luke 11. 49. Tum Revelata quia in Christi cognitione salutaris sapientia est sita Par. is approved and greedily embraced with great spiritual comfort and joy by the most holy Professors zealous Ministers and fervent Proselytes of the Gospel this day must needs call Christ its Author and must needs be the institution of him who is the wisdom of the Father 1 Cor. 1. 24. Nay that day which is disputed against cavilled at withstood and prophaned by the most carnal ungodly corrupt and vain persons must needs be the appointment of the Holy One as Christ is called Psal 16. 10. Now such a day is our Lords day A cloud of witnesses might here be raised to attest this undeniable assertion but the mouth of constant experience hath spoken it and what need we of any further witnesses Chemnitius hath a notable descant upon Luke 8. 22. Sic paulatim discipulos suos Christus deducere et docere voluit ad dici dominicae observantiam et demonstrare quae sit vera illius sanctificatio nimirum quando ex verbo ipsius praecipua ejus opera quae illo ipso die diversis temporibus in mundo ad salutem humani generis edidit consideramus et de illis disserimus Qualia sunt opera creationis cujus initium factâ—m est hoc ipso die Opus Redemptionis quod etiam hoc ipso die perfectum est opus sanctifiâ—â—tionis quâ—â— etiam hoc 〈◊〉 coelitus â—â—â—sso sp 〈◊〉 â—â—choatum est Deinde etiam quando falsa doctrina lâ—xatur vitia corriguntur securitas sâ—ctaâ—â—rum verbi retunditur Pietas ex vâ—rbo dei plantatur c. Chemnit where Christ is said to launch forth with his Disciples upon the first day of the week which is now our Christian Sabbath Christ by degrees saith he draweth his Disciples to the observation of the Lords day and would by little and little instruct them wherein the true sanctification of it did consist viz. In a serious consideration and discourse of those works which God wrought upon that day for the benefit of Mankind and for the good of his Church such as the work of Creation which was began on that day Gen. 1. 1. Such as the work of Redemption which was finished on that day John 20. 1. Nay such as the work of Sanctification On that day the Holy Ghost descended visibly on the blessed Apostles Acts 2. 1 2. not only as the result of the promise before or as a token of honour which God put upon his blessed Apostles but as an earnest of that plenteous
the strong Trace a Sabbath-work and is it any thing else but gaining knowledge treasuring up truth wrestling with God for pardon grace and assurance visiting our Beloved and driving the great Bargain of Eternity And for which of these good works must the Sabbath be prophaned John 10. 33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or thrown away If Philosophers say of Vertue It is its own reward is it not much more true of holy worship spiritual communion converse with Heaven and those pleasing delights which are the sweet employment of a Sabbath Therefore 1 John 1. 3. to pollute this day or to trifle it away what is it but to Numb 14. 8. bring an evil report on Canaan a Land flowing with milk and honey Argum. 6 And it would be seriously considered Sabbaths are upon the wing and they will not long continue to us We cannot say of richest Sabbaths as once Christ said of poor persons the Sabbaths ye have always with you Mat. 26. 11. The Lords day is a triumphant but a transient mercy Now we enjoy these blessed Sabbaths and holy Ordinances we know not how soon the Songs of Zion may be turned into howling Lam. 1. 4 16. And Ichaâ—od may be written upon our weekly jubilies We know not how soon Gods wrath or John 12. 35. our own death may hide thâ—se things which belong to our Levit. 26. 43. peace from our eyes O then let us improve our Sabbaths Luc. 19. 42. our sweet seasons our Summer-time our divine Harvest for Prov. 6. 6 7. if we do not gather grace on this day what shall we have Jer. 8. 7. to lay out on the week-day Or what shall we have to spend Prov. 10. 5. on a death-bâ—d when we are stepping into another World Psal 32. 6. We know the Water-man must observe his wind and tyde Suus cuique constitutus est dies certum tempus quo operari possit quo elapso nihil amplius praestare queat Chemnit and when they serve then he throws off his Doublet and bestirs himself left he should fall short of his Creek or Haven It concerns us to mind Sabbaths and to sanctifie them to the Lord then the gases of the Spirit blow fair then the waters of the Sanctuary run right for the Port to which we are bound but if these heavenly Opportunities slide away without our serious improvement we must with Esau Psal 115. 17. seek the Blessing carefully with tears but it shall not accrue Heb. 12. 17. unto us The Musician plays his Lesson while the Instrument is in tune let us ripen in grace while the Sabbath shines and Sabbath showers continue Our Saviour bids us work while it is day John 9. 4. Surely this principally points at the Sabbath-day which is the Souls day It is but a few Sabbaths more nay it may be not one more and we shall go down to our silent Graves Our life is uncertain not a Sun but a Vapour Jam. 4. 14. and can our Sabbaths be sure and steddy Our Sabbaths are our Tyde for Heaven and when the Tyde is past there is no rowing to the Port. When the Traveller observes the Sun is declining and draws towards setting then he spurs up his Beast and speeds his pace lest the Night over-take him Our Sabbaths are setting and the Gospel-Sun is low is speeding to a disappearance Let us then keep holy these days and carefully make the best advantage of them let us neither stain their beauty by our prophaneness nor detract from their bounty by our neglect and formality lest the shadows of death over-take us and then who shall remember God or work for Psal 115. 17. his Soul in the Pit or the Grave where we shall be lodged and awake no more till the Resurrection Arg. 7 But though the Lords day be fleet and swift as to us yet it is permanent in its self and in its duration calls for our devotion We admire not a Candle so much as we do the Sun Gen. 2. 3. and one reason is because the Candle wastes but the Sun endures The light of our Sabbath is not a transient blaze but a constant light which will continue till the consummation of all things and God hath folded up all things in change or dissolution Now Permanency is a character of excellency Gold is only refined in the same fire where dress is consumed The Priesthood of Melchisedech was more excellent Melchisedec 400 annis sacerdotium Aaroniâ—uâ— antecâ—ssit et ejus sacerdotium Christi sacerdotium repraeseâ—tat quod usque ad finem mundi duraturum est Alap than that of Aaron because it continued for ever Heb. 7. 17. So the Sabbath of Christians is more excellent than the Sabbath of the Jews because that found a grave but this shall find none To our Sabbath it may be said in comparison with all the Jews Sabbaths They shall perish but thou remainest they shall all wax old as doth a Garment as a Vesture shalt thou rowl them up and they shall be changed but thou art the same and thy years shall not fail To our Sabbath all the Powers of Earth and Hâ—ll shall never put a period it is a durable and therefore an honourable Ordinance And shall God honour it and shall we deface it Shall he promote it and shall we prophane it Shall he make it a lasting Ordinance and set it up as a Marble Pillar in the Church and shall we write froth and vanity upon it as if it was a Tomb-stone Our Sabbath is no flying Ceremony or transient Rite which hath the worm of Judaism at the root of it which will eat it out in time but it is a stable institution which God will have sanctified with all exactness The Persians Laws Eâ—â—h 1. 19. were irrevocable and therefore the more venerable and the transgression of but one of them threw Daniel into the Lions Den Dan. 6. 8 12. So the Law of our Sabbath it is solemn and solid not subject to decay or of a perishing nature which earnestly presses the sanctification and amplifies exceedingly the pollution of it It is not so great 〈◊〉 to break a piece of glass as to break a piece of Gold 〈◊〉 â—â—â—eness is the blemish of every thing Leases the shorter 〈◊〉 are the more inconsiderable The life of nature is no wâ—y to be compared with thâ— life of grace not only in point of sweetness but duâ—ation Sin upon the Lords day is not like â—â—rase upon a picture which is a fading paint but like a flaw in a Jewel it is a more durable blemish and a more praejudicial debasement God hâ—th not only stamped his Name upon our Sabbath but something of his Nature there is a kind of eternity engraven upon it and therefore the violation of it Rev. 1. 10. by sin neglect or vanity must needs be a reduplicate impiety Arg. 8 Let us likewise take notice that this