Yea Why may we not say in some respect that it is worse to disobey a positive law then a law of Nature and that because where Nature saith nothing but God saith all there 's a greater tryal whether Gods Word his naked Will and Prerogative Royal is of any weight with us or no and in the despising of such a command a greater indignity is offered to the Supream Law-giver as if a Law of his mouth were not worth the marking unless Nature and Reason open their mouths also unto which we may add that he who disobeyeth a positive law alwayes disobeyteh a natural to wit this that it is meet and necessary that God should have his will and retain his soveraignty which by transgressing a plain precept wherein Nature can say nothing is more violated Hence that first sin in eating the forbidden fruit for the forbearing whereof being considered in it self Nature had not what to say did undo us all there being thereupon this charge drawn up against all mankind in the first man Hast thou eaten of the Tree whereof I commanded thee that thou shouldest not eat The like whereof we find in the business of the Sabbath but I instance in the former because of the weight that lay upon it and because of the resemblance there is between forbidden work and forbidden fruit by which the disobedience receives a great aggravation namely thus Was there liberty for all the Trees of the Garden and couldst thou not foâ—bear one upon my precise command so Have I given thee six dayes to work for thy self and canst thou not rest with me one day Object But if the fourth precept stand still established yet all it commands is the observing of the seventh day from the Creation Answ. 1. If it be supposed that the fourth Commandement enjoyneth the seventh day from the Creation which I grant not save only in that sense which I shall afterward express yet that hindereth not but that it remaineth also firm and in force for one day in seven as well as the reason of the fifth Commandement is a moral and perpetual reason though it be delivered in a Jewish phrase and concern in the first place and in the form of words the Jewish people and therefore the Apostle to extend the force of the reason to all places and persons thus explaineth it That it may be well with thee and that thou mayest live long on the Earth as was touch'd before 2. I answer That the fourth Commandement layes down and prescribes how God would have his Sabbath observed but it doth not command or institute any particular or individual day save only in the generality that is as it falls under the general notion of being a day of Gods appointment which day of Gods appointment was well known to the Jews otherwhere and before the fourth Commandement was delivered and therefore it is spoken of in the sixteenth of Exodus as a known law and the people on the sixth day gathered twice so much bread two Omers for one man when on other dayes they gathered but one as being accustomed to observe the Sabbath at least as knowing that God required it should be observed that day being set a part for a Sabbath ever since and by reason of the Creation of the world Gen. 2.3 Heb. 4.3 And as the day the Jews observed and spent in holy rest was known otherwise and needed not to be expressed in the fourth Commandement so also the day that we Christians observe though it be not mentioned in that Commandement yet is otherwise sufficiently made known to be the day that God hath ordained for his weekly Sabbath in Gospel-times as shall appear hereafter 3. This being premised I shall grant as others do who have with much diligence and satisfaction searched into this argument that the seventh day Sabbath was to be observed by vertue of the fourth Commandement yet not as instituted there directly but as belonging to it reductively that is by way of argument and consequent namely thus One day in seven of Gods appointment is directly and for ever required to be observed as a Sabbath by the fourth Commandement Now the seventh-day-Sabbath that is the seventh from the Creation is that one of seven that God appointed from the foundation of the world till our Saviours coming suffering and rising again It therefore followeth that that seventh was for all that time to be observed as the Lords Sabbath and that by necessary collection from the fourth Commandement As in like manner our first-day-Sabbath is grounded on the fourth Commandement because it is that one of seven which God hath appointed to be observed since Christs Resurrection The sum is The genus or general name of Sabbath is common to each Sabbath day of Gods institution and so comprehends both the Jews Sabbath and ours 4. I answer as before that otherwise then thus the fourth Commandement requireth not any particular day but that which it commandeth is to come more closely to the question one day in seven in relation to six working dayes as the Commandement it self expresseth saying Six days shalt thou labour but the seventh is the Sabbath as if it had been said Divide the week and there being seven dayes in it take thou the sixth and give me the seventh and namely that seventh which I appoint and give order for And that the Commandement is thus to be interpreted may appear both by the first words thereof Remember the Sabbath day to keep it holy he saith not the seventh day but the Sabbath day as also by the last words wherein it is said the Lord blessed and hallowed not the seventh day but the Sabbath day which sheweth that the main drift and intent of the Commandement was not the institution of the Jews seventh or any other particular day but of a weekly Sabbath or of one day in every week such as then was or afterward was to be specified and declared of God to be his day of rest yet such as may be called the seventh day because it must be the seventh part of the weekly time Object But it is said in the latter part of the Commandement and brought in also as a reason to observe it that God rested the seventh day whence it is thus argued That day is meant in the body of the Commandement as the day enjoyned to be the Sabbath or day of Rest wherein God himself rested But that was the seventh in order from the Creation Therefore that 's meant by seventh day in the body of the Commandement yea in the whole Commandement for God blessed and sanctified that day for the Sabbath whereon himself rested Answ. I grant that God rested that seventh day and that he blessed and sanctified it but How Not meerly as that particular seventh but as a Sabbath for so as it was but now said the Commandement expresseth it only the
blessing and sanctification was at first fixed on the seventh from the Creation because that was the day set a part to be the Lords Sabbath for that first age of the world I grant also that Gods resting is brought in as a reason of the Commandement But then the question is Wherein the force of that reason lyeth To which I say that it is not brought in as a reason of resting on that individual and precise day wherein God rested save only under this notion and consideration that it was the day at that time and for that first world appointed of God to be his Sabbath For it is not a cogent or inforcing argument We must rest one day in every week and never work more then six because God rested the last day of the week but this is a strong and convincing reasoning We must rest one day in seven perpetually and work but six because God our great Lord and Maker did only work six dayes and make the remaining day which was then the seventh in order a Sabbath holding forth that his example for our imitation I shall say this over again in some other words more fully to open my mind and the matter in hand and therefore express it thus The argument drawn from Gods Example is not for the same day that is for that very seventh wherein He rested determinately as if it reached and extended it self to no other day in the week but it is for a seventh or for the day wherein God rested as a seventh comparatively that is in relation to his six working dayes and therefore they are compared together both in the body of the Commandement where it is said Six dayes shalt thou labour but the seventh is the Sabbath and in the conclusion wherein it is not barely said God rested the seventh day but it is brought in with this In six dayes the Lord made Heaven and Earth that is ended his work and rested the seventh Sanctifying that day as his Sabbath for those times and therein any other seventh which Himself should appoint for his Sabbath in after-times for any other day of the week may be called the seventh day as it is set against six working dayes To conclude the reason is not for that peculiar portion of time wherein God rested as if God meant no more but to reason men into the observation of that seventh day for then the fourth Commandement is gone or else the saturday-Saturday-Sabbath is to be observed still but it is for the proportion of time that is for a weekly day or one day in a week and for the portion and particular day only according to Gods appointment which appointed time to the Jews was Saturday to us now it is the Lords day Of the Christian Sabbath-day or the Lords-day HAving spoken thus far of the Sabbath in general and in its common nature or of the Christian Sabbath as a Sabbath I come now to speak of that particular day which we call the Christian Sabbath that is the first day of the week about which this great Question ariseth Why should this day be so much stood upon when we find not in Scripture when we find not in all the New-Testament any divine Institution of it In answer unto this I shall be brief both because I have been so large already and because others have written so largely and so convincingly concerning the Lords-day and the divine Institution thereof with a full answer to the Objections made to the contrary yet it being needful to say something and other Books not coming to the hands of all I shall endeavour to give some satisfaction to Christians as to the former Proposal in the ensuing particulars Answ. 1. It hath been declared before that the proportion of time that is the observing of a Sabbath weekly or one day in seven is required of God in the fourth Commandement wherein also hath been shewed the manner how it is to be observed and that we are not to spend it as we do the six working-days in our ordinary and earthly imployments but in religious Exercises as a day of holy rest to the Lord. I mention this though it be not so proper to the question yet as pertinent to it for if it be once granted that by the Commandement of God himself one day in a week must be kept as a Sabbath it will quickly be found that the Lords-day will make the best plea for that priviledge But I go on Answ. 2. As to the portion of time and the particular day about which the question is moved to that I answer That a thing may be said to be commanded of God two wayes 1. In express words as if it should be said I require all men to observe in the time of the New-Testament the first day of the week for my Sabbath We do not say that the Lords-day is thus commanded to be observed as a Sabbath 2. By necessary collection or collation and comparing one Scripture with another and so a divine Command and Institution is divers wayes gathered and by strong arguments and consequences concluded as our Saviour proves the Resurrection and as it is proved that there was a Precept for Sacrifices before the Law and before any such Precept is found because God accepted the Sacrifice offered by Abel which shews it was not Will-worship but Word-worship that is guided by a word known to them though not revealed to us After this manner and by sound reasoning from things revealed in Scripture the divine Institution of the first day of the week for the Christian Sabbath sundry wayes appeareth Namely by these ensuing Evidences 1. A divine ground and foundation of setting apart that day in special and above all other dayes for that use and that is the divine work of raiâ—ing up the Lord Jesus from the dead As the first Sabbath had its rise from the work of Creation and Gods resting on that day as the fourth Commandement declareth so hath the New-Testament-Sabbath its rise from the work of Redemption and our Saviours rising and resting when that work was finished wherein we may be the more confirmed because the Scripture so highly extolleth our Saviours Resurrection that being the great thing which the Apostles in their Preaching were to stand upon Act. 1.22 and did stand upon and stand for Act 3 4 as that without which all Preaching and Faith is vain and the Apostles would be found false Witnesses who made it their business to publish and testifie it Declaring the promise to the Fathers to be fulfill'd in raising up Jesus again as it is written in the second Psalm Thou aâ—t my Son this day have I begotten thee that is That was the great day like the day when the Crown was set on David's head wherein notwithstanding all his humiliation in his life and death He that was made of the seed of David before was declared to be the Son
thine heart Psal. 37.4 2. Here is Preferment I will cause thee to ride on the High-Places which being applyed to the Jews seems to allude unto what God had already done for them in throwing down and making them by way of conquest to ride over the high places of the Earth and namely of Canaan the Cities whereof were walled up to Heaven But taking it as it stands here it doth withal assure them that God would cause them to do the like in times to come succeeding this Prophesie as Jer. 17.23 26. And yet the Jews found little of this in later times but rather for their sins among which we may put Sabbath-profanation as one principal one Neh. 13.18 they found and felt that Enemies did ride over their heads and high places Unto which we may adde that in Gospel-times wherein this promise is not useless or truth-less the Church oft finds little of these outward preheminencies and much of the contrary which considerations give just reason of reaching out further for the fulfilling and benefit of this promise and to make it common to others with the Jews by interpreting it thus Thou shalt overcome all that shall lie in thy way to hinder thy prosperity God will honour those who honour him and his holy day yea Why may not this be applyed to and verified in the subduing of spiritual Enemies and casting down strong holds like those of Canaan with every high thing that exalts it self against the knowledge of God especially since this is done by the Lords Ordinances eminently dispensed on the Lords-day and so is a reward sutable to the holy Observers thereof Nay why shall we not extend it yet further to make the promise fuller even to a treading at last on the necks of all Enemies and a resting and residing in Heaven that high and holy place whereof that Mountain-Countrey Canaan was a Type and where Sabbath is at last and everlastingly to be kept Heb. 4.9 I shall not for all this exclude but a little touch upon that outward and visible honour which is agreeable to the letter of the Text. This may be observed in two things 1. The advancing of that state wherein the Sabbath is best kept expressed by Kings and Princes sitting upon the Throne of David and riding in Charrets and â—n Horses No marvel for the well observing of the fourth Commandement is a great help to the keeping of all the rest unto the keeping whereof this promise is made The Lord shall make thee the head and not the tail and thou shalt be above only and thou shalt not be beneath Deut. 28.13 How hath this Nation flourished under the increase of Sabbath-Piety by the godly Laws of our religious Princes And how low have we lately faln upon the breaking forth afresh of Sabbath-prophaness followed with the saddest Civil War 2. In the adorning of those persons who reverence and carefully observe this day of God and so thrive in godliness and the fear of God There is no reason here to lay aside the Prophecy of Isaiah chap. 56.3 to v. 9. especially considering that it hath a respect to the times of the New-Testament wherein Gentile-strangers were received into the Church Now in that Prophesie the Lord saith to Strangers and Eunuchs that keep the Sabbath and chuse the things that please him and lay hold on his Covenant all which are like a golden Chain of divers links inseparable the one from the other the keeping of the Sabbath from the rest and the rest from that I say the Lord saith to such though they be strangers and have no name in the Church though they be Eunuchs and so can have no children to preserve their name nor be honoured by the name of Fathers Even unto them will I give in my House and within my Walls that is in the Church the House of the living God 1 Tim. 3.15 and within the wals of the spiritual Jerusalem Psal. 87.4 5. a name better then of sons and daughters that is better then that which ariseth from the begetting of sons and daughters For what is the name of Fathers of sons unto the name of sons of God of the Lord God Almighty yet Strangers and Eunuchs shall have this Name given them which is an everlasting name for a son of God once and a son of God ever Rom. 8.17 1 Joh. 3.1 and which gives in with it an everlasting fame and honour Psal. 112.6 Rev. 3.5 How honourable is the name of the Aethiopian Eunuch unto this day after that by believing he was made the son of God Act. 8.37 Joh. 1.12 yea such shall be glorified at the last day by Jesus Christ before hiâ— Father and the Angels 2 Thes. 1.10 12. I say again after the Explication of this Prophesie that there is no just reason to lay it aside in this argument of the Sabbath For as the Covenant mentioned there and the condition of that Covenant to wit laying hold of it by faith do still continue so albeit the Jews Sabbath be gone yet a Sabbath still remains wherein as the Spiritual duties of the old Sabbath are to be performed so the honouâ—s and priledges attending on and promised to thaâ— peâ—formance may be expected I mean being interpreted aâ—cording to the spiritual state of the Gospel However it is a clear truth that honour and estimation still followeth the fear of God I say that fear of God which is learned and still better learned by Sabbath-Instructions and Exercises and it so far followeth it that every one that will be accounted a Citizen of Zion and heir of Heaven is bound to honour those in whom this fear of God is found As on the contrary a vile person which is a name that falls heavily on Sabbath-profaners and profane livers which two use to go together is and ought to be of all such contemned not so as to cast any reproach upon them or that any should be wanting in doing all right to them but so as that they cannot have such an honourable place in an holy mans heart as others have And if we look on the state of things amongst our selves it 's easie to observe that they have not taken a good course either for their comfort or honour Unto one and another of whom the Sabbath may say Thou hast thrust sore at me that I might fall but the Lord helped me yea they themselves from whom the Christian Sabbath hath received but hard measure yet confess it meet that Christians on the Lords day should abandon all worldly affairs and dedicate it wholly to the honour of God And again That they that are so piously affected on the Lords-day as to retire from secular business and ordinary pleasures and delights that they may more freely attend the service of Christ are to be commended and incouraged Whatever disputes therefore there be yet the Conclusion is that the holy
observation of the Lords-day now the weekly Sabbath-day is a commendable thing and redounds to the honour of those that so observe it And it will ever be the honour of the Nation and Church of England that there have been so many relâ—gious Acts and actings for the holy and intire observation of the Lords-day It may be said I suppose truly and I hope in regard of this matter of the Sabbath inoffensively because other Churches may excel in other things I say it may be said of the Church of England Many Daughters of that Jerusalem which is the Mother of us all Gal. 4.29 have done vertuously but thou excellest them all Prov. 31.34 To come now to the last thing 3. Here is Profit and Provision I will feed thee with the heritage of Jacob thy Father This refers plainly to the Jews whose Father Jacob was who while they observed Gods holy Sabbath and other of his Commandements well were well fed and fill'd and so if they had kept the Sabbath from polluting it and kept their hand from doing any evil might still have been but for want of that and by reason of their profaning the Sabbath among other sins Neh. 13.18 they did pine away for want of the fruits of the field Lam. 4.9 Thus it concerns the Jews properly But Abraham is our Father also Rom. 4.16 and by the same reason Jacob or Israel is so likewise for the same Covenant of Grace which was formerly theirs only is now for substance ours and we laying hold on it by faith have the same priviledges and promises albeit with some difference in regard of the diversity of the state of the Church under the Law and the Gospel so that we may claim being such as carefully observe the Sabbath and the Covenant on our parts the benefit even of this outward promise and the comfort of outward Provisions as far as they are needful or good for us Hence a learned Divine doth thus expound and enlarge this Promise As I have given to the seed of Jacob a very rich Inheritance so if thou be a godly observer of the Sabbath nothing shall be wanting unto thee of those things that are necessary for thee The same Author affirmeth that this and the like promise in Jeremy are understood also of spiritual gifts which Exposition suiteth well with Gospel-times wherein they that hunger and thirst after righteousness are called to hear the Word and so to eat that which is good and to let their soul delight it self in fatness Yea If we shall follow this promise further and take it in its utmost extent it may lead us into Heaven it self and the reward of inheritance there for otherwise how was Canaan the heritage of Abraham Isaac and Jacob as to their persons when it is said of Abraham that God gave him none Inheritance in it no not so much as to set his foot on and Isaac and Jacob sojourned with him in the land of Promise as in a strange Countrey and place of pilgrimage but they had the promise of it and their posterity possessed it when in the mean time they entered themselves into a better Countrey which they looked most at even the heavenly Canaan whereof the earthly Canaan was a Type Heb. 4 8 9. It 's a comfort to those that fear God and love any thing that hath his Name upon it that the Lords-day being dear to them in order to the upholding of godliness and Gods Kingdom being first sought other things shall be added and easily fall in Mat. 6.33 when they that steal away sacred time that stir and stickle on the Lords-day in their worldly affairs and designs for their own advantage get as Gehazi did a booty without a blessing for Is that a time to look after Olive-yards and Vine-yards and Sheep and Oxen 2 King 5.26 As it is said of the Sabbath of the Land enjoyned the Jews that it should be meat for them Lev. 25.6 because they might on that seventh year feed on the fruits which through Gods blessing grew of themselves so it may be said not without warrant from this Text and present promise which hath its truth still that the weekly Sabbath also shall be meat to them who in the fear of God and faith observe it for they that are willing and obedient shall eat the good of the land Isa. 1.19 And in the keeping of every Commandement of God there 's great reward Psal. 19.11 that is such shall find benefit and gain by their godlâ—ness one way or other and shall thrive in worldly things if God see it good for them Nor are profaners of the Sabbath any of the richest men But yet because in Gospel-times which excel in spiritual blessings God is pleas'd to keep his Servants short in things temporal and they have oft but little of the world of whom the world is not worthy therefore we must go on and look to that Land of rest and heavenly Canaan which yet remaineth to be enjoyed wherein when Christians poor in state but rich in grace shall keep Sabbath sitting and resting with Abraham Isaac and Jacob then shall they sure be fed with their heritage Then shall they eat and be for ever satisfied for they shall eat and drink with Christ at his Table in that his Kingdom Now It 's true that all these good things are promised to godliness but of that godliness which hath the promise the holy observation of the lords-weekly-Lords-weekly-day is both a part and a promoter yea not only an effectual furtherer but a continual and constant maintainer as both reason and experience shews Mr. Perkins is herein very full giving this reason of his affirming that there is no fear of God where Sabbath-profanation reigneth for saith he the keeping of the Sabbath is the maintaining increasing and publishing of Religion Serm. of Repentance on Zeph. 2.12 Afâ—er all this I shall only add something in the close to prevail if it may be with Christians and with teachable and conscientious Christians I hope I shall prevail for the delightsom honourable and profitable observation of the Lords-day Oh that we that know our selves bound to give unto Caesar that which is Caesars would carry our selves so as that all men might see we account our selves bound to give unto God that which is Gods that is his appointed weekly-day I am very apprehensive of divers difficulties in this Sabbath-argument and therefore humbly submit all I have spoken to the search and censure of the learned and godly and desire nothing that I have said should be received but as it is found to agree with the Word of God and the general Doctrine of Religion as it hath a just influence into this particular Sabbath-subject But withal let it be observed that if a man will lean to his own understanding and entertain a conference with flesh and bloud with an accounting of the
godly meditations which is more easily done that night because of the help we have had for better thoughts the day before Yea I shall not fear to say further that in them that have observed the day as they ought there will be such an holy habit and frame of heart left behind as that though they sleep and take their rest yet even the dreams of that night I do not say alwayes will but divers times will be like to relish of the holiness of the day which though some are willing to make sport with and to count worthy of derision yet herein they call in question not only their Piety but their Reason for Nature it self and common Experience teacheth that things acted and most affected in the day leave such impressions as that they are ordinarily represented by the phansie in the dreams of the night I have thus far enlarged in describing the Sabbath out of a desire to establish the holy observation of the Lords day which will best be discerned by that respect reverence and observance that is due to the weekly Sabbath according to the fourth Commandement Now when we know what is meant by Sabbath and by the observation of it it 's easie to know what is meant by the profanation thereof mentioned before which is the applying of it to common use as we do the other six dayes when God hath set it a part for holy and heavenly imployments see Act. 10.15 This profanation must needs be as I have said an evil thing because it is a transgression of the moral Law of God which Law though it be short yet the Precept concerning the Sabbath is full and large If that law be holy and just and good then the profanation opposite to it must needs be evil Hence the Lord himself said of old when that which was commanded on the Sabbath was not obeyed How long refuse ye to keep my Commandements and my Laws Exod. 16.28 Ezek. 22.18 Thou hast profaned my Sabbath is in the catalogue of their sins But because there are two things about the Christian Sabbath much disputed one the divine institution and appointment of a Sabbath day in every week for all ages by vertue of the fourth Commandement the other the divine constitution or Gods ordaining of that weekly day for a Sabbath which we now observe that is the first day of the week commonly called the Lords day I shall therefore endeavour as I am able to speak something in way of resolution to these two proposals that so Sabbath-doubts may not hinder Sabbath-duties For the former of these I propound this question Quest. How doth it appear that the Law of the Sabbath contained in the fourth Commandement continueth and is in force in Gospel times for the observing of one day in seven as a Sabbath or day of holy rest Answ. If it be not of any force then we have not now a Decalogue that is there are not now in the time of the Gospel Ten Commandements but nine only If it be said That doth not follow because something of that Commandement remains and is in force for ever to wit that some time should be set a part for the publike worship of God To this I answer That it is manifest to him that reads the fourth Commandement that the thing required in it is not a time at large which the second Commandement that prescribeth the Worship of God supposeth because nothing can be done unless there be a time set apart for the doing of it but that which is enjoyned is a day Nor is it a day at large but a day in every week for it is opposed to six working dayes Nor is it a day in a week at large but such a day as may challenge this title The Sabbath of the Lord thy God that is it must be a day of Gods appointment When a Master saith to his servant wait on me every week in the day I appoint you and lay before him great reason for it If the servant should say My Master looks for no more but that I should wait on him one time or other it would be but a poor account 2. If any of the ten Commandements be taken away it must be taken away by Christ that is by his order or by some declaration from him But he saith he came not to take away but to fulfil the Law And to prove that he instanceth in divers Precepts of the Moral Law which he presseth in the greatest height of spiritual observation Why should the fourth Commandement be taken away any more then the fifth which yet the Apostle urgeth strongly upon children and that from the moral and perpetual reason thereof which though it be delivered in a Jewish phrase relating to the land of Canaan yet for the substance of it it concerns all men that live on the earth Ephes. 6.1 2 3. Object There is this difference between the fourth and fifth Commandement That Nature teacheth men to obey their Parents but to observe a Sabbath one day in seven it teacheth not Answ. In regard of a day of holy Rest in general Nature is not silent for it granteth a God and that that God is to be worshipped and therefore that a time must of necessity be set a part for it and that a convenient time and in such a distance that we may neither neglect our God nor our affairs And taking it for granted that the Creation is known that is that God did make the world in six dayes and rest the seventh Nature hath a fair copy to write by and a glorious example before it to work upon and to take a light from to work and to rest in such a proportion of time I say to rest for Nature speaks out this fully that the time consecrated to God must be a time of rest because we cannot serve God in holiness and be about profane and common imployment both at once 2. If we take in to the light and principles of Nature the assistance of divine Revelation then Nature will say all that needs to be said for a Sabbath to wit that it is fit God should appoint his own time for his own service and therefore he in his Word having appointed a weekly time such a time ought to be observed 3. Setting aside all the natural morality that may be pleaded for a weekly Sabbath it sufficeth that the spending of one day in seven in holy Rest is enjoyned by the positive Law of God for why shall not the Law of the God of Nature revealed from Gods mouth or written in the Word bind as well and as much as the Law of Nature written in the heart especially considering that what is spoken or written by God especially by his own finger as the Ten Commandements were is pure and incorrupt as that is not which is written in mans heart though it were so when it was first written
the end of the world a weekly Sabbath If any ask and would know further What need there is of it The answer may be 1. That the Lord hath need of it that the work of Creation and Redemption may be remembred and our Creator and Redeemer publiquely and solemnly served and glorified 2. That man hath need of it for the Sabbath was made for man that is both for his spiritual and corporal good It was not without need that God made the Sabbath either for himself or for us Indeed but one thing is needful and that is to sit at Christs feet and hear his Word as it ought to be heard Which though it may be done other dayes yet not so fully and hopefully as on that day when all other things are laid aside to apply our selves wholly to the concernments of our Souls On other dayes there is more of Martha that is the world is mixt and is a partner but on this day with Mary we choose if we have Maries grace the good part and provide to attend upon the Lord without distraction On other dayes our hearts like the Jews garments hang loose on this day if we mind our duty we gird up the loins of our mind and so may run as Elijah before Ahab when he had girded up his loins the way of Gods Commandements 1 King 18.46 Psal. 119.32 On other dayes the Moon is between us and the Sun I mean earthly and sublunary things stand between us and the Sun of Righteousness whereby there is an Eclipse that we can not so fully enjoy him but now on the Lords day if we be Christians we should if wise we will if good and faithful we shall tread the Moon under our feet and as in Solomon's Royal and Incomparable Throne the footstool was of gold so being taken up on that Ascension-day to Mount Tabor we shall make the most golden world our foot-stool and the necessary supports thereof like Zacheus his Sycomore-tree helps being under us to see Jesus the better that having a full view of him and fellowship with him of his fulness we may receive grace for grace Some men talk of an every-dayes Sabbath but as to make every man a Magistrate is to take away Magistracy and to let every man be a Minister is to take away the Ministry so to make every day a Sabbath is to say No day shall be a Sabbath They may call every day a Sabbath because we are to rest and abstain from sin every day but herein they deceive themselves in that they do not consider that on the Sabbath day we must not only abstain from sinful things albeit then we should abhor them most but from those things that are not sinful on other dayes but lawful and needful and which it is a sin not to look after as the works of our ordinary Callings for look how a Subject that is called to wait on his Prince is not only to leave his good Fellows and that loose and vain company which he ought alwayes to separate himself from but also his Wife Children whole Family and all his domestick affairs which out of this case and when there is no such Call it is his sin to be unnecessarily absent from and his duty to abide with and take care of and so when our Lord calls us to wait on him a whole day together as he doth on the Lords day all other things are for that time to be laid aside save only those which our Lord alloweth us though at other times lawful and necessary When two good things are to be done and both cannot be done our reason will tell us that it is necessary for that time to leave the less and apply our selves to the greater which being well considered will amount to this that it is necessary that these earthly things should be for a convenient time with-drawn from that is that there should be a weekly Sabbath for that 's the most convenient time to give up our selves intirely to those things that ought to be highest in our account to wit the honour and service of our God and the salvation of our souls It 's a poor plea to say I must needs go see my Ground when God calls to his Supper but it 's a good pleading of necessity to say I must needs goe see my God Psal. 63.2 Now whereas on working dayes the world doth as it were cover our faces with a vail and cast dust on the divine Glass on the Lords day by laying aside earthly things and thoughts the covering is put away from our face as from Moses face when he left all to appear before the Lord that we may see the King in his glory yea so see him as to become glorious our selves with that sight For we all to wit who by admirable grace have received the Spirit of God with open face beholding as in a glass the glory of God are transformed into the same Image from glory to glory 2 Cor. 3.18 2. The Commodity of the Christian Sabbath What is said of Godliness may be said of the Day of God which is the Nurse of Godliness that it is profitable to all things I mean being spiritually observed for otherwise the bodily exercise profiteth little The weekly Sabbath like the Vine whose Wine cheareth God and Man yeeldeth much assistance for the performance of the duties of the first and second Table 1. Of the First Table Of the first Commandement for therein is an acknowledgement of God our Creator as the only true God maker of Heaven and Earth in the proportion of time that is in observing a Sabbath every seventh day after our six dayes work And an acknowledgement also of God our Saviour in our particular Sabbath-day in these Gospel times That of the Prophet is very observable They have hid their eyes from my Sabbaths that is they slight them as Hos. 8.12 And what followeth And I am profaned among them that is dishonoured accounted as nought among them as if I were not a God Dutch Annot. Of the Second Commandement Because the Worship of God required in that Commandement is on that day most improved and heightened As being 1. More extended because all both Superiours and those under them and within their Gates are then to wait on God in the way of his Worship Hence it is conceiv'd that whereas these two Ye shall fear every Man his Mother and his Father and shall keep my Sabbaths are joyned together the reason thereof may be this because Fathers and Mothers and Governours to whom the fourth Commandement is directed not only but eminently are to see that their Children and Servants keep the Lords Sabbaths and Children and Servants should so far fear and reverence them as herein to be ruled by them and so there will be a general appearing to do homage to God which is one improvement
theirs so in this Scripture and in the whole Scripture of the Old Testament whatsoever thing is Spiritual and of an Evangelical nature it belongeth to us as well as to them and may upon just accounts be more pressed on us then on them because it is our happiness to have more means for and therefore our duty to make further progress in all things appertaining to godliness It were very strange to say or think the Jews were to abstain from their own self-pleasing thoughts words and actions on their Sabbath and yet that Christians may think speak and do as they please on the Christian Sabbath What must the Sabbath be the Jews delight and not ours There is so much of Gospel in these things that a learned Divine saith What can be spoken more like then this is to the perfect Precepts of Christ This will further appear by what follows to be spoken 2. Of the Sabbath-duty as it is prescribed in way of Supposition vers 13. If thou turn away thy foot from the Sabbath or as some render it for or because of the Sabbath that is If thou keep the Sabbath from polluting it as it is before chap. 56.2 to wit by doing any act treading any step unsutable to it and tending to the profanation of it as we find otherwhere the lifting up of ones hand and foot to be a Proverbial expression of enterprizing or attempting any thing Here the foot is named and in Isa. 56.2 the hand and both put together may shew that both hand and foot the great Instruments of action are to be kept for the Sabbath sake from doing any evil Ask therefore whatever thou art about Is this a fit walk or work for the Lords Sabbath day else Turn hand and foot from it What followeth will confirm this Exposition which is this From doing thy pleasure on my Holy-day that is any thing which pleaseth thy self and pleaseth not God on that day so that to turn away the foot is to keep from doing that is from doing any thing agreeable to our wills and not to Gods it 's true of things sinful which on that day are out of measure sinful but there is no cause to restrain it and apply it only to things sinful in themselves for the six dayes work is not so which yet the Commandement will have us to set aside There are divers things not evil in their nature which yet like the counsel of Ahitophel 2 Sam. 17.7 are not good at that time It is not enough that things done on that day be good for their matter but they must be some way or other for God whose day it is it must be his work and not a product of not a thing arising from and done for thine own pleasure one writing upon this saith Whatsoever shew of holiness there is in any work yet if thou aim at thy own commodâ—ty in it it is a servile work and violates the Sabbath of the Lord Every day but especially on the Lords day we should be like the Angels and those Ministers of his that do his pleasure Psal. 103.21 for then we wait on our Lord at his own appointed time It cannot be well therefore to do what we please our selves when we attend our Lord not on our working-day but on his Holy-day or the day of his Holiness But Negative holiness or to forbear evil is not enough it is further added and call the Sabbath a delight that is as one speaks making the holy things of that day our delight and exercising our selves about those delightsom things with delight of heart such as we see in David unto whom the Tabernacles of God were amiable and he most glad to go to Him and them Psal. 84.1 122.1 2 c. The meaning of this and the former part of the verse is well and plainly expressed thus If thou restrain thy foot on the Sabbath so as that thou do not whatsoever pleaseth thee and if thou take delight in keeping it according to the Law and Will of God calling it the holy that is the holy day of the Lord or a day consecrated unto him and therefore honourable or glorious As a man of God is an honourable man so is the day of God an honourable day Every day may be said to be glorious because a pleasant thing it is to the eyes to behold the Sun but this among other dayes is like Solomon's Queen among other honourable Women that is it excels in glory because on that day the Sun of Righteousness shines forth in his brightness that into our hearts in the use of Ordinances to give the light of the knowledg of the glory of God in the face of Jesus Christ so that our eyes may see the King in his beauty and so be our selves beautiful and shalt honour him that is by honouring it for when the holy things of God are profaned He is profaned whence it is said in the case of Eli his sons Them that honour me I will honour That which followeth is but a repeating of what went before yet so as that what was laid down in the former part of the verse more generally is laid forth in this later part more distinctly a law being laid on our wayes wills and words on the Lords Holy-day 1. On our wayes not doing thine own wayes for How is God honoured if we do what we list When Eli his sons would have and do what they pleased not observing Gods order in his own Institutions the Lords interpretation of it is a despising of him Now in proper speeâ—h we are said rather to go rhen to do our wayes but because by a mans wayes in Scripture and in our common speech also are meant mens actions and course of life therefore this fitly expresseth unto us that Gods mind is that we should not act according to our own minds nor do our own acts on Gods day I say on Gods day for albeit it be true that God binds us out from walking according to the world and the flesh any day yet speech being made here of a special day which God appropriateth unto himself therefore another interpretation seems more proper which is this not doing thine own ways that is not doing thy usual works On the six dayes we may do what we our selves have to do but on Gods day we must do what God hath for us to do All done on Gods day must be Gods not our own 2. On our wills not finding thine own pleasure or thine own will but the Hebrew word signifieth such a will as wherein there is a delight and complacency This is before applyed to the Fast and this reproved that on the day of their Fast they found their pleasure v. 3. And it is easily transfer'd and by the same reason applyed to the weekly Sabbath for howsoever the Fast was a day
Admonition that is not to content themselves with those outward exercises of Religion that they shall here find urged but to study and by these helps to strive after the power of Godliness For though a man cannot be Pious and Religious without observing the external means of Godliness the pâ—inâ—ipal whereof was the Sanctification of the Sabbath as one that was not so good a friend to the Sabbath as he should have been notes well yet all outward duties lose their end and their estimation yea they serve as sad witnesses against them that use them most if the reality of Religion and the power and exercise of grace doth not appear in their conversation for The exercises of Religion are for the exercise and are not to be performed much less to be rested on in stead of Godliness but to nourish Godliness and to stead us in the way of Holiness When Paul plants and Apollo waters the Lord give the increase And so sanctifie unto you these poor labours that thereby one cubit may be added to your spiritual stature May I attain that end and obtain your earnest prayers for the passing of the little remainder of my pilgrimage here in fear and faith and faithfulness you will abundantly recompence him who is and shall remain Yours sincerely in the service of the Gospel as long as God shall think fit to imploy so unworthy a servant William Thomas The Contents of the several Parts and Chapters of this Treatise The First Part. Of Christian-Duties CHAP. I. A Call to Reading of Scripture Which is urged 1. FRom Scripture-Commands pag. 1. 2. From Scripture-Reasons drawn from the end nature use and profit of the written Word of God pag. 5. 3. From Scripture-examples and the efficacy of that duty pag. 8 4. From that blessedness whereunto the Reading of Gods Word is Gods way pag. 11. 5. By answering Objections made against it pag. 11. to 16. 6. By two motives provoking to it pag. 18. CHAP. II. Instructions about the Lords Supper Wherein 1. Reasons of sollicitousness for Sacrament-Preparation are rendred viz 1. Imitation of the antient Church pag. 21. 2. Christs strict command for it pag. ibid. 3. The distinction of that Sacrament from other Ordinances pag. 23. 4. The judgement of the Church of God pag. 26. 2. A short Catechism followeth of the general grounds of Religion pag. 32 3. A larger Catechism is added concerning the Lords Supper pag. 37. CHAP. III. Of the Estimation of Ministers Where the Scripture on which it is grounded to wit 1 Thess. 5.12 13 is 1. Recited and explained briefly 2. More largely insisted on by declaring how Ministers are 1. To be known in their places viz. by a knowledge 1. Of Observation pag. 48. to 52. 2. Of Approbation pag. 48. to 52. 3 Of Imitation pag. 48. to 52. 2. To be esteemed viz. 1. For the degree very highly set forth in seven Evidences of it pag. 53. to 56. 2. For the nature and quality of it in love pag. 57. 3. For the ground of it for their works sake Where is shewed 1. That men seem to esteem Ministers when it is neither in love nor for their works sake pag. 59. 2. What reason there is why they should be esteemed for their works sake pag. 60. 3. The grounds and motives to this estimation pag. 63. to 68. CHAP. IV. Of the Lords-day Sabbath Where pag. 68. 1. The Scripture chosen to treat upon viz. Neb. 13.17 18. is 1. Vindicated pag. 69. 2. Explained pag. 69. 2. The Sabbath-subject is treated on in general And therein three things handled 1. The Rest required on the Sabbath and why and with what allowances pag. 72. 2. The thing intended in that Rest viz Holiness both in publike and private duties pag. 75. 3. The extent of the Rest and Holiness viz. for a whole day notwithstanding Objections pag. 81. 3. How the fourth Commandement is in force for observing one day in seven for ever is declared with objections answered pag. 85. to 92. 4. The Lords day is proved to be of Divine Institution pag. 92. to 97. 5. An Exhortation is annexed for the due esteeming and observing of the Lords-day-Sabbath urged From 1. The necessity of it pag. 97. 2. The commodity pag. 100. 3. The commendation pag. 102. to 105. 4. The judgements of God on Sabbath-profaners pag. 105. to 108. 5. The blessing of God on Observers pag. 108. to 118. 6. A conclusion inciting to Lords-day-love pag. 118. to 131. The Second Part. Of Family-duties CHAP. I. Of Family-Catechising And therein pag. 133. 1. Several Texts of Scripture in the Old and New Testament are brought to prove it And the common objection of taking Gods Name in vain by Catechising little Children is answered pag. 137 2. Arguments are added to confirm it As 1. The necessity of it pag. 144. 2. The profit both in regard of 1. Children pag. 146. 2. The Church of God pag. 148. 3. And the motives to perswade to it viz. 1. Examples of godly Parents in Scripture pag. 149. 2. The benefit of children pag. 152. 153. 3. The profit of Parents themselves pag. 152. 153. CHAP. II. Of Family-Prayer Where there is p. 155. 1. Proofs for it and the establishing of it 1. On Scripture-grounds in four Propositions viz. 1. The general doctrine of Scripture binds in all particulars rightly deduced from it Which Proposition is 1. Confirmed by divers instances p. 157. to 160. 2. Made use of by reciting general Scripture-grounds for Family-Prayer viz. 1. Gods greater glorry p. 161. 2. Our greater good p. 162. Wherein an Objection is answered drawn from the incapacity of several Members of Family for that duty p. 163 164. 2. Approved examples of Scripture are binding in those things wherein the case is alike whereof use is made by reciting and illustrating divers Scripture-examples tending to the confirmation of Family-Prayer p. 165. to 168. 3. Every Promise of Scripture contains in it a virtual command p. 168. 4. And every Threatning a real prohibition of the thing threatned which is made use of by opening that Scripture-threat Jer. 10.25 p. 169. 2. On Scripture-reasonings viz. Because 1. God requires Society-service as well as single p. 172. 2. There are many common concernments of Families that require joynt Prayer p. 173. 3. The persons neglecting and causes of the neglect of this duty are both sad p. 174. to 177. 2. A declaring of the time to be allotted to it Where is shewed that it should be 1. Every day p. 177. 2. More particularly Morning and Evening p. 179. CHAP. III. Of Family-Repetition of Sermons Where are laid down pag. 182. 1. Grounds of Scripture for Sermon-Repetition The first Scripture Jer. 36.2 6. where writing Sermons as an help to Repetition is argued for pag. 182. to 187. The second Scripture Col. 4.6 pag. 187. 2. Reasons thereof 1. In General pag. 188. 2. More Particularly in regard of our selves and others pag. 189. CHAP. IV. Of Singing Psalms namely
another place If thou wouldest know how great advantage ariseth from divine Scripture then diligently examine what a vast difference there is in thy heart and soul when thou standest in the Church and when thou art at a Play or standest in the Theatre It s the same soul and yet hâ—w well is it affected in the one place and how much corrupted in the other I am the more willing to recite these things that Christians may see in these sad dayes wherein so many slight Scriptures what a reverent and honourable account there was of them yea and of the reading of them by the most eminent men in ancient times Fourthly The examples of Gods servants recorded and recommended in Scripture is a reason of reading Scripture for we may read their piety in the reading of it the Eunuch a man of so great authority under the Queen of Aethiopia and that had the charge of all her treasure yet had another treasure for sitting in his Charet he read the Prophet I saith something no doubt he understood and read that he might understand more The noble Beroeans are commended for searching the Scriptures and how shall Christians when they have heard a Sermon search the Scriptures best but by taking a Bible into their hands and reading them there How shall a thing be searched that is not viewed Unto which we may add the example of Timothy from a chila saith Paul thou hast known the holy Scriptures which knowing was in all probability by Reading as one special means Still the Scripture hath been dear to Gods dear children as being accounted better then gold or silver though never so much better then thousands Psal. 119.72 Sweeter then Honey though never so good and which drops of it self from the Honey-comb Psal. 19.10 more valuable then their food yea then their necessary food Job 23.12 See what a Reader Joshua was though a Prince Josh. 8.34 35. And amongst us Christians heretofore though now that first love be lamentably lost were inquisitive how much they should read every day that so the Scriptures might be read over in a year which shewed they were in the way to be truly good because the Scriptures make wise to Salvation and if they did read them with reverence and delight that shewed them to be good already 〈◊〉 being used as a good reason to prove the Scriptures are the Word of God because there was never any Book that had wisdom in it but natural wise men liked it unless it were Gods Book or Books framed out of that which shews that none can like the Word of God but by the Spirit 〈…〉 and that they that like it have that Spirit yea 〈…〉 it a clearer sign of grace to delight in reading 〈…〉 in hearing Sermons viz. in this respect 〈…〉 â—ermons there is a mixture of humane sufficiency and 〈◊〉 it is not so easily discerned whether that which draws the ear and heart of the Hearer be Gods Word or mans wit but to read and to be satisfied as it were with marrow and fatness with the pure Word of God who though he condescends to Readers weakness yet never condescends to their wantonness this shews a man or woman to be much after Gods heart Fifthly The efficacy of Scripture read is an effectual argument for the reading of Scripture Famous is the story of Austin whose conversion was wrought or at least compleated in this way for he on a time full of grief and lifting up his heart to God saying How long Lord How long wilt thou be angry with me Why shall not this hour put an end to my fâ—lthiness at length he heard a voyce as from Heaven calling to him in these words Take up and read take up and read Thereupon he took the Book opened it and read in thâ—t Chapter which he first cast his eye upon these words Not in rioting and drunkenness not in chambering and wantonness not in strife and envying But put ye on the Lord Jesus Christ and make no provision for the flesh to satisfie the lusts thereof and then read no further nor was there saith he any need for as he had made an end of reading that sentence all his doubts and darknesse did as by a light cast into and clearing up his heart suddenly vanish away Upon this occasion he remembred and relates the story of Antonius who happening to read some part of the Gospel was admonished that what he read was spoken to him and it was this Go sell that thou hast and give to the poor and thou shalt have treasure in heaven and come and follow me and upon this he was forthwith converted Aug. confess lib. 8. cap. 12 But we need not go further then Scripture to be perswaded of the power of Scripture being reverently read Upon the reading of the Law by Shaphan the Scribe Josiah rent his clothes and his tender heart was much humbled for his ear affected his heart and so may their eyes that read it themselves Yea in so bad a time as that was wherein Jeremiah lived yet the Princes hearing the words of the Lord read by Baruck were afraid both one and other And after they were come out of the captivity we find that all the people wept when they heard the words of the Law It 's true the sense was given and they were made to understand the reading but that hinders not the business in hand but sheweth the power of the Word when it is read with understanding and that the better it is understood the more powerful it is Now if the Word so work upon the heart when it is read by others why may not the same effect be wrought when a man reads it himself yea rather then because he may read it over and over again and hath more time to ponder upon it Hereunto we may add that when Christians heard that read which the Apostles decreed for the Churches resolution they rejoyced for the consolation And O how many in our dayes dwelling in the dust and in a most dejected condition have found themselves strangely revived by reading some place of Scripture which the hand of Providence hath directed them unto And what did the Martyrs in Queen Maries dayes for their mutual comfort but write over and over in their Letters those Scriptures that made most for consolation and constancy that by the reading of them they might hold up and hold out in their honourable but hard condition Sixthly It makes much for reading and studying Scripture that it is Gods way to blessedness for Blessed is he whose delight is in the Law of God and that doth meditate in his Law day and night Yea Blessed is he that readeth It 's true it is not only said Blessed is he that readeth but also they that hear and keep the words of that Prophesie but yet the reading is named and hath a part in the
day where his confidence is also implyed and this contained that The Lord will mercifullly remember them who remember dutifully the Lords day In the two verses before teâ—ited v. 17 18. is contained Nehemiah's contending or arguing the case by strong and solid reasons with the Nobles who either had a hand in this evil as being Actoâ—s in it themselves or at least were under the guilt of it for want of being the restrainers of it being it's like intrusted with the care of such things in Nehemiah's absence This contention is made good by the great evil that there is in profaning the Sabbath day which is twofold 1. The evil of sin v. 17. What evil thing is this that ye do 2. The evil of punishment Did not your fathers do thus and did not God bring all this evil upon us v. 18. The former of these sheweth that It is an evil thing to profane the Sabbath day I use the word Sabbath not as intending to speak of or to give any countenance to the observation of the Jews Sabbath now but as purposing to speak of the Christian Sabbath and to take in that only of the Jews day which sometime belonged to it in the general nature and noâ—ion of a Sabbath and with respect to that observation of a Sabbath which being prescribed in the fourth Commandement belongs to every Sabbath of Gods appointment Nor do I while I make use of the name Sabbath deny the Lords day to be the more Evangelical name but I call it a Sabbath because it will never be the Lords day unless it be a Sabbath day that is it will never be a day of holy Rest unless it be a day of rest which the word Sabbath signifieth Concerning which I shall mention these three particulars 1. The Rest enjoyned 2. The thing intended in that rest to wit Holiness 3. The Extent both of the rest and the holiness it is for the whole day First In a Sabbath rest is required and that so as to do no manner of work the meaning is not that we are to abstain from sinful works only which though they be eminently unlawful on that day yet are truly unlawful any day and 〈◊〉 â—â—rbidden in all the other Commandements Nor is it the meaning that we should abstain fâ—om servile work only that is worldly works painful and gainful which are allowed on other days for howsoever such works be in special manner forbidden as being named in the fourth Commandement yet that 's but by a Synechdoche or a figure whereby more is meant for if they only were forbidden then the Sabbath might be spent in things easie liberal and ingenuous without blame and then God should have the day no more or little more then if it were spent in servile works when yet it must be a Sabbath of or to the Lord The thing therefore required is that all manner of work be forborn by what name or title soever it be called that is ours and not Gods that depriveth God of his day or is an hinderance of that holiness which is intended in the Sabbath or day of rest Of this Rest there are divers reasons As 1. The solemnity of the day for it 's one of Gods solemn dayes Psal. 81.5 that the celebration thereof may be more fair and full by laying aside all work and the whole Creation as it were to wait on the Creator Levit 23.3 2. As in point of solemnity so In point of mercy for the relief refreshing and taking breath of the toiled creature after six dayes labour which is said of God himself after his work but it is spoken after the manner of men Exod. 31.17 On the seventh day he rested and was refreshed 3. And especially In point of Piety for the sanctification of the day in the holy services thereof and that not without need For if we look to innocent Adam albeit some question Whether the Law of the Sabbath were given to him before the Fall yet there 's no cause to question but that it would have been useful to him though he had not faln because he could not at once dress and keep the Garden and have that compleat and indistracted communion with God which it was easie for him to enjoy in a time of rest and separation from all such earthly and heterogeneal imployment But now man being faln this Rest is of more absolute necessity because both humane infirmity and corruption so compass and cleave to us that we cannot with full intention of mind be in Heaven and Earth both at once that is we cannot at the same time apply our selves intirely to matters of so different a nature and operation as heavenly and earthly things are which apparently carry our hearts contrary wayes whereof there needs not further proof then the dayly experience we have of the dividing of our hearts and the withdrawing of them from things spiritual or at least the eclipsing of them by the interposition of earthly things which if they be earthly thoughts hinder spiritual thoughts and disturb heavenly meditations if they be earthly words they cool spiritual communications a man cannot speak two different languages both at once and if they be earthly Actions they weaken spiritual exercises and thrust aside heavenly transactions For this reason Play also and Sports are forbidden for God forbids not work for the thing He likes work better then play but for the end to wit because it hinders the intire imploying of the day in holy things which Play doth much more because of a greater delight in it and for that the heart is more taken up with it and stollen as the hearts of the men of Israel were by Absaloms kisses 2 Sam. 15.5 6. from the son of David the Lord of the Sabbath by it Now Albeit there might be some rest out of the fourth Commandement appendant to the Jews day and proper to them as appertaining to their Education which I conceive it will be hard to find that which is produced for it being as probably answered as urged yet all that rest which is enjoyned in the Commandement and is necessary for Sabbath-sanctification belongeth to us as well as to them for As the observation of the Sabbath prescribed in the fourth Commandement being spiritual argueth the Law that requireth it to be both moral and eternal so with respect thereto the bodily rest also becometh moral and therefore a common and continuing thing to us as well as to the Jews Nor need this rest seem tedious if we consider what works God requireth and alloweth on the Sabbath-day As 1. Works of Religion Six dayes shalt thou labour and do all thy work saith the Commandment but on the Sabbath-day we may and must do Gods work Hence it 's said The Priests profane the Sabbath that is materially by doing those works that would profane it if God had not commanded them for his service but being that he
of God with power and so that person in and by whom that which God had promised before in the holy Scripture was fulfilled and that 's it which makes the mercies of David sure mercies We find also a yea rather put upon the Resurrection Christ being thereby a Conquerour and our Justifier Rom. 4.25 when as if Christ were not risen we were yet in our sins 1 Cor. 15.17 All this may shew of how great weight the Resurrection is in the work of our Redempâ—ion and therefore how worthy it is to have a day set a part for the rememberance of it and therein for the remembrance of the Redemption it self and of our glorious Redeemer And that it was for that reason so set apart the testimony of St. Augustine is clear who thus witnesseth The Lords-day was declared to Christians or declared to be the Christians day by the Resurrection of our Lord and from that time it began to have its Festivity or to be the Christians Festival 2. We find A divine name or denomination The first day of the week being generally agreed upon to be that day which is called the Lords-day Rev. 1.10 If we would know why it is called the Lords-day the like name given to the Sacrament of the Body and Bloud of Christ may inform us It s true it may be said to be the Lords-day because our Lord rose on it and so the Eucharist the Lords Supper because our Lord is remembred in it But besides this As we know the Sacrament to be the Lords Supper because he instituted it for the remembrance of his Passion So we have great cause to think that the first day of the week is called the Lords-day because our Lord appointed and took order to have it set apart for the remembrance of his Resurrection and our Redemption for the Lords-day doth not only imply an acting on it but an owning of it for his use even as the old Sabbath day being said to be the Sabbath day of the Lord Exod. 20.8 10. was so called because God did appropriate it to himself as the special time of his service And this is the more confirmed because the Service of God was already used among the Christians on that day instead of the Sabbath as all the ancients Doctors witness and is to be gathered besides from Act. 20.7 1 Cor. 16.2 in which places we find Christians assembling together and provision made for Collections for the Poor as on the day already known to be consecrated to God for such uses yea it is very probably conceived that since John could not be in his banishment present in body in the publick Congregation he therefore set himself to holy meditations that he might be present with them in spirit and whilest he was thus intent on Soliloquies with God as he was most fit for so he was suddenly taken with that divine rapture wherein those heavenly Revelations that the Scripture records were communicated to him In brief Nothing hath this Title Dominical in Scripture but either Christs day or Supper to shew that is taken alike in both saith a Bishop of great note Now we know that being applyed to the Supper it implies an Institution and why it should not do so also being applyed to the Day we know not 3. We find as hath been touched in that next before a divine Practice and Observation for it was observed as the noted day for Christian Assemblies and Exercises by the Apostolical Churches Act. 20.7 1 Cor. 16.2 and therefore it was ordained to be so by the Apostles for who else guided those Churches I have given order saith the Apostles for those Collections that were on that day because their meetings were on that day for publike woâ—ks of Piety and Charity Now if it were ordained by the Apostles then was it ordained by the infallible Spirit of Christ for what else guided the Apostles in their Church-constitutions I add lastly that if the Apostles directed the Churches to this day as being guided by that extraordinary and un-erring Spirit that they had then it was ordained and appointed by Christ himself for of that guiding Spirit it is that our Saviour saith He shall not speak of himself that is not of himself only without the Father and the Son but whatsoever he shall hear that shall he speak And again He shall receive of mine take oâ— mine and shew it unto you Joh. 16.13.14 15. So that Athanasius that excellent light in the Church of God is like to be found as right as resolute in pronouncing roundly and plainly that the Lord translated the Sabbath into the Lords-day For the confirming of which that the translation of the Sabbath from the Jewish day to the first day of the week was by the Lord himself or divine Authority I thus argue The seventh-day Sabbath from the Creation was expresly commanded the people of God in the Old-Testament therefore the people of God in the New-Testament could not desist from the Observation of that day making it a working-day and take up a new day and make it of a working-day a perpetual holy day and that in all the Churches as this day hath been still continued in the Church-Catholick I say this could not be done unless by a new command of like authority either formal or virtual that is either in express words or collected by necessary and convincing arguments and evidences And this appears because every Law bindeth till it be repealed and repealed it cannot be but by an Authority equal to that by which it was first made especially with taking another day into its place and priviledge Who could so change the Sabbath but Christ himself the Lord of the Sabbath Unto this I add for further confirmation of the divine authority of the Christian Sabbath the constant observation of the Lords-day unto this day by the Christian Church which Christian Church if it have not observed a right day that is a day appointed of God for his Sabbath every week then hath it neglected in all this time and stands guilty of not observing the fourth Commandement for that Commandement requireth as hath been proved a weekly day of Gods appointment to the end of the world That which remaineth for the closing up of this necessary part of Christianity is An Exhortation to the reverent Estimation and Observation of the Christian Sabbath From 1. The Necessity 2. The Commodity 3. The Commendation of it 4. The Threats and Judgements of God denounced and executed on profaners of the Sabbath 5. The Promises Priviledges and Blessings assured to the reverent Observers thereof 1. The Necessity of a Sabbath Wherein it might suffice to say that the only wise God who never did any thing whereof there was no need instituted in the beginning of the World and afterwards prescribed in the Law written with his own finger in full force to
of worship on that day 2. It is more attended because a Sabbath is a day of rest and receding from worldly works that we may better apply our selves to divine Worship And though there be a necessary use of natural supports yet the fear of God wâ—ites Holiness to the Lord upon them and takes care they be so used that the Service of God may be better attended 3. It is more intended or performed with more power and vigour because our minds are or should be discharged of all those creature-cares and cogitations wherewith on other dayes on which though we leave the world a little yet we do not so take leave of it as on the Lords day our hearts use to be and that in the Worship of God encumbred and weakened yea besides this the private religious Exercises of that day both before and after the publike Service namely Meditation and Prayer make us come with better affections to it lay an ingagement upon us to stir up the grace of God in us when we are about it draw from God vertue in it and a blessing of Heaven upon it Of the third Commandement Because the Sabbath is a day appointed for the honour of God and the greatning of his Name in the publike Ordinances God is greatly to be feared in the Assembly of his Saints and to be had in reverence of all that are about him Hence it is that on the day of publik and solemn Assemblies that is on the Sabbath now the Lords day the Name of God 〈◊〉 most set up because by most and among most In the multitude of people is the Kings honour and then the multitude go to the House of God to the Temple to the Congregation wherein every one speaks of his glory Thus doth the fourth Commandement assist for the performance of the first Table 2. Of the Second Table To speak to every Commandement thereof would be too long It may suffice to say what all men may see and hear That is that on the weekly Lords day all sorts of persons are acquainted with their duty towards men by the instructions then especially delivered and are also stirred up thereunto by the Exhortations added And are or may be much furthered therein by the Repetition of Meditation and Prayer for a blessing upon such Instructions and Exhortation The fourth Commandement standeth in the middle as it were between the two Tables to be a Bond of Perfection and to link together Piety towards God and Charity towards men What is said of the Magistrate may be truly also said of the Sabbath He is and It is the Keeper of both the Tables Thus of the Commodity of the Christian Sabbath 3. The Commendation The Sabbath hath a preheminence above other dayes in regard of Gods Institution of it for each Sabbath is the Sabbath of the Lord our God and that makes it glorious in it self and hath the blessing of God annexed and assured to the observers of it And that as it maketh also for the advancement of it in it self so it giveth a reason why it should be precious to us yea the very largeness of the Law of the Sabbath and the Lords using so many words about it may shew as our weakness who need it so the weight of that Law and worth of that Day in asmuch as in a Law of Ten Words so much is said of this one Word and particular Precept It is observed out of the Hebrew Doctors That the Sabbath and the Precept against Idolatry each of these two is as weighty as all other the Commandements of the Law for confirmation whereof they add this The Sabbath is a sign between God and us for ever and that other place of Isaiah Blessed is the man that keepeth the Sabbath from polluting it Aynsworth Exod. 31.13 And sure that weekly day of our solemn appearing before our God ought to be honourable in our account That is a sign and assurance that we are Gods Covenant-people and peculiar treasure for therein lies our safety our glory and our felicity Who is it that desires not to be known by his attendants that he is Kings the Servant Well may we say also that 's a blessed and glorious day that makes the observers thereof blessed yea if by keeping the Sabbath from polluting it be insinuated or described a respect to all Religion even that also makes greatly for the honour of the Sabbath that godliness in the generaâ—ity is thereby set forth because thereby so much set forward It 's very observable that Gods people reckoning up in their miseries Gods mercies do mention as the chief thereof Gods Commandements and among those Laws and Commandements single out the Sabbath speaking thus honourably of it in reference to their Fathers And madest known unto them thy holy Sabbath as if there were an eminency in that above other Laws as indeed there is in this regard because as on Fairs and Markets men are furnished with commodities of all sorts so on this day principally all spiritual good things are offered with an invitation to the buying and for the enjoying of them and that good knowledge of God is more aboundantly dispensed whereby all other Commandements are better performed O How little is God known to them to whom no Sabbath is made known or that will not be made to know any Sabbath The reason whereof is because on that day of Rest and Religion there is an opportunity offered of the freest fullest and highest Communion with God without those interruptions that we have on other days by the crowding in of our earthly occasions yea and that into the inner chamber and closet of our hearts which is the retiring room wherein God is pleased to communicate himself abundantly to the faithful soul when all worldly things and thoughts are had out and dismissed for that day yea charged and as it were conjured not to disturb the intimate society of the Lord Jesus with the soul that hath found him and fastened on him Thus of the Sabbath in general As to the Christian Sabbath a great glory is put upon it in the Scripture-title it being called the Lords day and that name and title being continued and applyed unto it to this day The Lord Jesus hath put his own Name and stamp upon it It is the day of that Lord who is the Prince of the Kings of the Earth Rev. 1.5 Of the Jews Sabbath and of our Lords day there is as St. Austin speaks one and the same Lord but now is the Lords-day prefer'd before that Sabbath as the same Father speaks by the faith of the Resurrection Unto this Resurrection day is that honour given to have this said of it Thou art my Son this day have I begotten thee Act. 13.33 For by his Resurrection on that day he was manifestly and mightily declared to be the only-begotten Son of God
Rom. 1.3 Unto this may be added that this day hath been ever of high account in the Christian Church Let every one saith Ignatius that holy Martyr that loveth Christ keep the Lords day holy the Queen and Supreme of all dayes Hierom saith Among all dayes this day hath the primacy or holds the preheminence This is the day saith he that the Lord hath made let us rejoyce and be glad in it If we celebrate our birth-dayes saith Chrysostom How much more is this day to be observed which if any shall call the Birth-day of all mankind he shall not erre therein for we were lost and are found were dead and are alive were Enemies and are reconciled But it is with spiritual honour that this day is to be honoured not with feasting profuse drinking of Wine much less with drunkenness and dancing c. Chrysost. Serm. de Eleemosyna I shall close up this with a later witness of the worth of the Sabbath yet not to be contemned it being the testimony of a very learned man and Martyr of Jesus Christ His words are these The Sabbath is the School-day wherein we are to come to the Lords School to be acquainted with the Lords law and will When therefore the Sabbath is so much commended in the Old Testament the Lords School is especially commended The Vniversity not of Plato or Aristotle but of the Omnipotent God is commended The knowledge of the Law and the understanding of the Covenant of God with Man is commended What was spoken therefore of the City of God we may apply to his Sabbath Glorious things are spoken of thee O thou day of God Nor is there any thing on Earth liker Heaven then the enjoyment and we may say the beat fiâ—al Vision of God on that day in those publike Ordinances and private Spiritual Exercises and Addresses unto which devout Christians devote themselves which may be confirmed unto us by this That the heavenly State and the weekly day of publique and private Worship go under one and the same name that is both are said to be a keeping of a Sabbath Heaven being in this here as that shall be in Heaven hereafter There followeth 4. The Judgements of God threatned against and inflicted upon Sabbath-profaners Here I shall make use of the Text in hand and Nehemiahs relation v. 18. which sheweth that their Sabbath-profanation was not only evil in them but was and they might fear it would be very evil to them The judgement described in this Scripture hath four sad things in it 1. It is hereditary As when a disease is hereditary and passeth from Father to child the pain of that disease is hereditary also so is it in this case Did nâ—t your Fathers do thus And where the sin is continued the judgement is entailed yea it is said further Did not God bring this evil upon us When there is a generation of Sabbath-breakers they pay for their Fathers sin and their own both together as it was in this long captivity And now they had cause to fear further judgement They being risen up in thâ—ir Fathers stead an increase of sinful men to augment yet the fierce anger of the Lord toward Israel Numb 3â— 14 2. It is very harmful It is not only said this evill but all this evil for God chastiseth his people as their Congregation hath heard And they had heard besides what they heard at other times a little before these utmost miseries that the Lord for not hallowing the Sabbath would kindle a fire in the palaces of Jerusalem whâ—ch should burn seventy years together and not be quenched We find in former times how severe the sentence of God himself was upon him that did but gather sticks on the Sabbath day And about the same time when they greatly polluted the Lords Sabbaths he said He would pâ—wr forth his fury upon them to destroy them in the Wildernesse wherein there were mighty slaughters made of them but all that evill was little to all this evill Neh. 9.32.36 37. for the punishment of the iniquity of the daughter of my people saith the Prophet is greater then the punishment of the sin of Sodom that was overthrown in a moment And again Behold and see if there be any sorrow like my sorrow Godly Magistrates make laws for the holy observation of Gods holy day and ungodly Officers leave them unexecuted but the Supream Power will look to it and the highest God will animate his Laws by Executions which should make all of us fear and tremble and say If we rebell to day and Sabbath-breaking is Rebellion Ezek. 20.13 Exod. 16.28 God will be wroth to morrow Yea and that with the whole Congregation For 3. It is diffusive It spreads far Here is wrath Upon Israel Woe to him that commits Folly in Israel For that 's a people near to God and therefore should not be defiled So woe to him that brings trouble on Israel which Achan found for Israel is a people dear to God and therefore he would not have them to be wasted and consumed by those sins that send for general judgments An Ague is one thing the Pestilence another he that brings the Plague into a City may be an instrument of much mortality and misery Now Sabbath-pollutions are pestilential that is they destroy many and make havock in Israel They that set a City on fire are most mischievous persons to be an Incendiary is a name of infamy but Sabbath-breakers set the whole Nation on fire and for their sakes amongst other notorious and Israel-ruining sinners Zion is plowed as a field and Jerusalem becomes heaps for by reason of this sin God threatens such fury as shall consume his people and that he will accomplish his anger against them Ezek. 20.13 21. 4. It is cumulative that is profaning the Sabbath layes on more weight on those who are heavy laden with the bâ—râ—hen of judgement already For here it is said by them that had been very long in a very sad condition Ye bring mâ—re wrath upon Israel by profaning the Sabbath-day There 's never so much affliction but God can send more and being further provoked by this sin he will send more seven times more They that be in a prosperous estate should keep the Sabbath that they may keep well when it is well and they that be in an evil case should keep it to prevent their being in a worse The wrath of the King of Heaven is as the râ—aring of a Lyon and more wrath is as a more dreadful roaring the fore-runner of renting Judg. 14.5 with Hos. 13.8 In all this it is to be remembred that the fourth Commandement still continuing as there is now also a weekly Sabbath-day so there is a like Sabbath-danger we may not therefore shift or shake off the former threats and judgements as not belonging to these times
needful also are on the Sabbath-day unlawful because of the distinction made in the fourth Commandement between the Rest and holiness of that weekly day and the work and imployment of the six working-days On all days we should be sober righteous and godly but on the Lords-day we should be in the Spirit more high more ghostly more heavenly and as Moses when he was with God in the Mount more resplendent by the beauty of Holiness Thus of the Sabbath-duty I come now as the Text leads me 3. To the Sabbath Promises ver 14. In the opening of these Promises I shall proceed the better by taking along with me an Observation brought to my hand which is this As the Precepts before are Evangelical so the Promises here are not Jewish or earthly but heavenly for the good things mentioned in the former verse are the operations of the Spirit of God unto which the good things of this world being far inferior they are not so sutable a reward nor is it for Him that is most liberal so to reward them Yet there is no cause of excluding those outward comforts which the letter of the Text in the latter part of the verse layeth before us and which are other-where promised to those that hallow the Sabbath-day the contrary evils whereunto came as hath been shewed on the Jews when they did profane it But it 's true that worldly commodities and contentments are not here promised only the first promise is very spiritual nor chiefly but rather when these outward things are mentioned sutable to the Ear and to the Heart and to the state of a Jew and which God was ready to perform to them in the letter I say when these things are mentioned in the Old Testament higher and more spiritual things are usually meant yea a reward reaching to Eternity which through Jesus Christ our Lord is given to the sincere and spiritual observers of Gods Commandements whereof this of the Sabbath is one and therefore the good promises laid down here may well be taken in that extent whereof there is the more reason because the later promises here specified are in the tenour of them and as they stand in the letter proper to the Jewish people and therefore either this Scripture must not be for our use or else some other thing must be meant then the words in themselves express I shall therefore take the Promises as they lie in the Text and take in all the commodity and comfort whether outward or spiritual that may be truly collected from them to encourage all men in the Sabbath duty and consequently in the pursuit of all Religion which is the thing that is intended in and which ariseth from the holy observation of the Sabbath-day Now whereas Pleasure and Preferment and Profit are the great Motives to make men to do willingly what is desired or required of them all these are here set before us as the reward of Sabbath-Piety 1. Pleasure Then shalt thou delight thy self in the Lord This is a special and most spiritual promise unto that man to whom the study of Vertue and Sanctification of the Sabbath is a delight the Lord himself shall be in stead of all delights which may be said to be especially by a more abundant fellowship with God on that day wherein we lay all aside that we may associate and solace our selves with Him This delightsom Communion with God is enjoyed three wayes 1. In the Ministery of the Word whereby we have fellowship indeed with Ministers but truly their fellowship and so that fellowship is with the Father and with his Son Jesus Christ and what 's the effect of it but delight and full joy For the goodness of Gods House is very satisfying and by hearing the Word we eat that which is good and the soul delights it self in fatness 2. In the duty of Private Meditation wherein the faithful soul is satisfied as with marrow and fatness by the remembrance of God 3 In Prayer for delight in the Almighty is accompanyed with lifting up the face to God to look for every good thing from Him when on the contrary the hypocrite that delighteth not himself in him will not always call on him but others are joyful in the House of Prayer Isa. 56.7 In such wayes as these God makes his faithful servants to drink of the River of his delights having to do with God their exceeding joy Psal. 43.4 And the delight is more large and full by those many considerations of one kind and another by which this great Lord makes himself most amiable and wholly delectable to those that are acquainted with him as the great benefit of his Providence which makes them resolve to own him and set up their Rest in him together with his safe and sweet protection not only from outward but spiritual Enemies and Evils which makes them fit under his shadow with great delight unto which we may add their outward enjoyments the comfortable use whereof being well sum'd up is nothing else but a delighting themselves in the great goodness of God Briefly the light of Gods countenance the benefit of his counsel here and the assurance of his glory hereafter make his most afflicted servants upon serious consideration and Sanctuary information exceedingly to rejoyce and glory in him and to do as they do who would take their fill of delight one with another and that is to shut all others out and say None but Thee Psal. 73.24 25. Thus the duty and reward have both one name Delight in the Sabbath of the Lord is the duty and Delight in the Lord of the Sabbath is the reward O How poor and base are the delights of those men unto whom the holiness of the sabbath-Sabbath-day yea by the same reason of any day is a heavy and ill-belov'd business They can delight in a Dinah they have what they would have when they walk in lasciviousness lusts excess of Wine Revellings Banquetings And they that are something better yet rejoyce and delight in a thing of nought as Wealth Power Policy their delights at best are but the delights of the sons of men Eccles. 2.8 not of the sons of God for They say The desire of our soul is to thee and the remembrance of thee This is a well-grounded well-placed and hopeful delight for it is in Him that is Almighty al-sufficient a profitable delight for it 's a very great absurdity and Atheism to say It profiteth a man nothing that he should delight himself with God I say to say so deliberately and not in some great tentation It is a sweet delight for it is in him that is altogether lovely the infinitely most amiable Object and it is a satisfying delight because that 's a true saying Delight thy self in the Lord and he shall give thee the desires of
great things of Gods Law as a strange thing he may easily and think he doth it very substantially dispute God out of his time and make himself believe that he hath more days in a week for his own use in worldly thoughts words and actions then six yea and that pleading so much for the Lords-day is but preciseness and rather a weak then a wise mans work arguing at best only a good meaning but a shallow brain Whereas on the contrary he that saith unto Scripture Wisdom Thou art my Sister and calleth spiritual Vnderstanding his Kinswoman he that feareth to be disobedient to the heavenly Vision he that counteth godliness gain and knoweth how much godliness gaineth by a godly observation of the Lords-day will soon see cause of being of another mind considering how much the Word of God pleadeth for Sabbath-holiness and how on and by that day and the duties thereof the interest cause and concernments of godliness are principally promoted I wish all good Christians therefore that are of doubtful mindes in this matter to try the more strict doctrine of the Sabbath whether it be of God or no by betaking themselves to the holy practise of those things that are taught them concerning that Day Experience useth to put an happy end to endless disputes about practical truths and things otherwise hardly determinable for the result and good effect thereof is this Behold Now I know c. Some may say as Nathaniel Can there any good thing come out of Nazareth so out of such sowre Sabbath-strictness This is a question that may be long under the debate of humane reason that is as proud as blind the easiest way to decide it is Come and see Let every sincere Nathaniel put it to the trial and then the conclusion will be like to be such a resolution about the Lords-day as there was in Nathaniel about the Lord of that day which in allusion to what he said may be expressed thus Thou art the Day of God Thou art the Queen of Dayes Could we but call the Sabbath a delight Did we but know it to be so experimentally the comfort of it would soon answer all Lion-like arguments that rise up and roar against it and rent them as one would rent a Kid if not by just solutions and formal answers which belongs to the learned who have done it and will do it yet by firm resolutions and just detestations and that not without reason enough â—ounded on the sense of the sweetness they have found in their conversing with the holy God on his holy day so that an Advocate for the Sabbath shall never be wanting till the godly man ceaseth whose delight it is I say whose delight it is Not that I think it an easie or common thing to call the Sabbath a delight or that all that fear the Lord have the like delight in the Lords-day affectionate Christiâ—ns feel it most and in old Disciples it lies deepest the more maturity the more complacency and the more acquaintance with God the more delight in him for the delight followeth the acquaintance Nor do I mean that they who do delight in it delight alike in it at all times and on all Sabbath-days corruption and tentation yea and the various operations and incomes of the Spirit who bloweth where and in whom it listeth and in them when it listeth make a great difference Besides that age or distemper of body or oppression of spirit by some heavy burthen that lies upon it are great impediments to delight And they that are in affliction and need Gods Ordinances most rellish them best to the hungry soul every bitter thing is sweet and so every sweet thing is more sweet and delightsom such things as these must be granted that the Doctrine of Sabbath-delight may not be rejected nor they dejected who reach not so far as others do in their rejoycings on that day But yet that there is truly a delight in that day and the service thereof in those that truly fear the Lord and think upon his Name sufficiently appeareth in that they bless the Lord with all their hearts and souls for appointing such a day for when should we have set a part a whole day in any due distance for God and for the enjoying of God if God had not done it himself And in that they would not for all the world be without it for what 's the world without the Sun or without the Sabbath wherein the Sun of Righteousness shineth out and that the day throughout and that with a special blessing of God following and improving the beams thereof for our spiritual benefit and soul-refreshing We may very well say that no Sabbath passeth without some delight and satisfaction to the true Disciples of Jesus Christ But at times they are taken up with Christ on that day as it were into an high Mountain apart where they see his face shine as the Sun and are so extraordinarily taken and delighted with what they see and feel that they say feelingly It is good for us to be here In brief The Sabbath with the prescribed Ordinances and Exercises of that day is towards their latteâ— end especially like Mount Abarim to 〈◊〉 wherein they see much of the Heavenly Canaan 〈◊〉 at any other time when they that walk with God beiâ—g log'd and dull'd with corruption sorrow affliction tentation delight less in it they do then and therefore delight less in themselves But that there should be any true delight in God and his Ordinances and no delight in that day wherein they are most dispensed and best attended is as unlike as that a Jew should be without rejoycing at their great Festival days or that it should not be merry when friends meet or that Simeon should not take pleasure in that day wherein he took up the child Jesus in his arms for the Lords-day is Christians Feasting-day Christians gladsom meeting-day and the day wherein they being met together Christ who is the Consolation of Israel promiseth to be in the midst of them Is 't possible that on the day wherein they sit under the shadow of their dear Lord wherein they tast of his sweet fruit wherein he brings them to the Banqueting-house and spreads his Banner of Love over them they should then be without Cordial-content That they are not without such content appears because all the six days Sollicitors that is all worldly things and carnal company are kept off on that day of retiredness with God yea and charged and even adjured not to disturb their sweetest fellowship with the Father and with his Son Jesus Christ Albeit therefore I shall easily grant that we have great cause to desire God to be merciful to us in this thing that our delight in Sabbath-duties is so dim yet it doth not follow from thence that there is none If
of those belonging to their charge Psal. 95.6 being therein of Michals haughty mind 2 Sam. 6.20 3. Spiritual sloth and a lazy listlesness makes people unwilling to buckle with such a duty and to take the pains to furnish themselves for such a service They could find in their heart to pray in their Family but the soul of the sluggard desireth and hath nothing Unto this backwardness in many Bashfulâ—ess is added in divers others and a natural fear and diffidence making them very â—napt to appear and act in any solemn religious duty when they are in company This disease and holding off from so good an action should be corrected for the present by conscience of the duty and consideration of his calling to it who is the Governour of a Family and the using of the exercise will through Gods blessing in a short time work the cure and take off the difficulty Nicodemus that comes in the night at first appears at length in the light and owned a crucified Christ John 19.38 39. 4. In many men Worldliness is a great impediment for so eager are men on their Earthly occasions and advantages that they cannot afford time for spiritual duties But let such consider that in this they are peny-wise and pound-foolish like a man that hath a Journey to go and is so hasty that he will not stay the making ready of his Horse or like Saul that said to the Priest With-draw thine hand He was so hasty and looked upon his occasions as so urgent that he thought it no wisdom to abide with God to wait his answer And again like Saul that was so eager of pursuit and revenge that he adjured the people that not a man of them should eat any food till the evening and so they were faint and could not make that slaughter they might have done among the Philistins He was so greedy of his ends that he lost his ends Even so they that are so greedy after the world that God can have none of their attendance either have not what they look for or have it not in mercy God is very gracious unto us but it is at the voyce of our cry Isa. 30.19 5. In some men Atheism is the hinderance whereby men use to make light of such heavenly things as Hearing and Praying are A Farm a Wife or a yoke of Oxen may be the next reason but Atheism lies at the bottom for let all men examine namely when they cannot afford God a Prayer Morning and Evening whether this thought do not lodge in the heart of one and of another of them To go about my business will do me some good but Praying in my Family will do me none but only hinder me of so much time Now this wicked thought to wit that all time is lost that is bestowed in the Service of God and that they that pray not do as well as they that do I say this is down-right Atheism The bottom-cause of not calling upon God is that The Fool saith in his heart There is no God See for this Psal. 14.1 4 6. Job 21.15 Mal. 3.14 Upon the whole let every man enter into his own heart and consider what comfort there can be in refraining Houshold-worship and restraining Prayer on such reasons as these which yet upon sincere and serious consideration will no doubt be found the ordinary Pul-backs from so good a duty It remaineth now to enquire after the former proofs for Family-Prayer what time is to be allotted to this duty wherein I shall endeavour to shew two things 1. That it is to be used every day And that 2. Morning and Evening First The duty of Prayer is to be performed every day whereof while I speak in general it will have an influence into and by parity of reason argue for Family-Prayer Reasons of dayly Prayer are many And they are already given and published I shall only recite some of them viz. 1. Because our Saviour Christ in that Prayer which we call the Lords-Prayer directs and commands us to ask our dayly bread every day Nor is there less but the same or a greater reason to desire every day other things that we dayly and dearly need as the forgiving of our dayly trespasses the not leading us into tentation when Satan layes dayly snares for us As also to give thanks which the conclusion of that Prayer teacheth for every days mercy Every day supplyeth new matter both of Petition and Thanksgiving and therefore it calleth us to make supplication to the Lord that he may do for us at all times as the matter shall require 1 King 8.59 and to give him thanks Who dayly loadeth us with benefits Psal. 68 19. 2. Because every day hath its evils and vexations which are to be sweetned with Prayer and made tolerable Mat. 6.34 and its comforts also and contentments which are to be sanctified by Prayer and made profitable 1 Tim. 4.5 3. Because we know not whether we shall live till to morrow and therefore should not neglect God to day which may be our last day Men would pray all day long to day if they knew they should die to morrow and they do not know they shall not and therefore should not live as if they did and let alone God 4. Though we were never so sure of our lives yet we are to know that we live alwayes in the presence of God And shall a child be in the presence of his Father all day long and shew him no special reverence neither in the morning when he seeth him first nor when he leaves him last in the Evening 5. We find in Scripture that God hath had better children who have come before him twice thrice yea seven times that is very often in a day Daniel was eminent in this whose custom it was to pray three times a day and as he used to do so he did though he knew yea because he knew he was to be thrown into the Lions den for so doing He was so far from dissimulation that he seems glad of an occasion to own and acknowledge his God in the duty of Prayer though he perish himself 6. The command of praying without ceasing will not permit a days ceasing I speak not here of so much or so long which occasions may vary but to live a whole day without God and without any intercourse with God by Prayer unless in case of inability of body or mind whereby a Christian is not himself is that which the Spirit of God in Scripture will not bear with and which the spirit of a godly man cannot bear which may be discovered in Daniel though his were a special case who when there was a decree for thirty days could not forbear his praying to God three times a day for one day Dan. 6.10 Thus in general for dayly Prayer which Conscience will easily carry and help these reasons to reach to Family-Prayer
the rather because the faults and wants of Families are laid on the Governour of the Family and the charge is drawn up against the House as we see in the case of Eli's sons 1 Sam. 2.29.30 Besides that a true worshipper of God is loth God should be from home from his home a whole day together It is enquired Secondly When this duty is to be performed whether it be by single Persons or by Societies wherein it is granted that Christians are not tyed to any set hours in the day and yet it is profitable as Calvin speaks to have some certain hours consecrated to Prayer lest Prayer should be forgotten which ought to be preferred before all other cares and concernments Set-hours do not bind but mind Conscience and give it the advantage of pleading prescription The occasions and frame of every Family will point at the fittest times for Family-duty wherein if any hindrance arise at the ordinary fixed time the next convenient time is to be chosen But the common season for this service will be comprehended within the general names and times of Morning and Evening At which times both Scripture and Reason and the common custom of persons professing any Religion call us to this duty of Calling upon God 1. Scripture To wit by the legal Sacrifices enjoyned the people of God Morning and Evening under the Law whereunto Incense a Type of Prayer was added which may shew that we are to offer unto God the fruit of our lips and spiritual Sacrifices day by day continually Hereunto agreeth the example of David who directed his Prayer to God in the morning and the lifting up of whose hands were the Evening Sacrifice which thing is prophesied of also concerning the Gentiles after the Jewish manner of speaking but to be understood spiritually as that whereby the name of God should be greatned from the rising of the Sun to the going down of the same Unto this it may be added that whereas it was commanded the Jews to offer two Lambs day by day continually the one in the Morning the other at Evening the Hebrew Doctors say thereupon that The continual Sacrifice of the morning made Atonement for the Iniquities that were done in the night and the Evening Sacrifice made Atonement for the Iniquities that were by day And sure in all Families there 's great need of such an Atonement for all persons which is no way to be had but by the Sacrifice of Jesus Christ Nor is the benefit of that to be had but in the Publicans way that is in a way of Prayer and humble suing for it Nor can there be a fitter time to seek it and come to the Sacrifice then in the Morning for the sins of the Night for which otherwise we may be smitten before Night and in Night for the sins of the Day for which otherwise we may be destroyed before the Morning Yea This is one thing whereby according to the Old-Testament usage the holy substance whereof still continueth I say this is one thing whereby our Houses may be dedicated to God whose Tenants at Will we are to wit by dayly Prayer 2. Reason and the light of Nature which leads all sorts of people to use some kind of Prayer when they rise up and lie down and that upon great reason extending it self to Family-Prayer that is because it is God that makes men and their Families prosper by day and to sleep safely in the night Great reason hath every man in his dwelling to say I will kneel down and pray before he say I will lie down and sleep and that because he must needs say if he will speak truth Thou Lord only makest me dwell in safety Psal. 4.8 The mercies of this God are new every morning Great is his faithfulness Lam. 3.23 and therefore great reason there is to shew forth his loving kindness in the Morning and his faithfulness every Night Psal. 92.2 I shall say no more but this Use Family-Prayer conscionably and faithfully observe the effect of it diligently and wisely and then it will plead for it self abundantly As Knowledge hath no Enemy but such as do not know so Prayer hath no Enemy but such as do not pray or pray only for a fashion and because they cannot either for fear or shame omit it or because they think to make God indebted by it and obliged to prosper them in their affairs otherwise the holy and happy use of Prayer will sufficiently apologize for it and perswade to it And that in the Family the Houses of those wherein God in that way is entertained being unless God see cause of doing otherwise for a greater good then outward prosperity is like the House of Obed-edom all whose Houshold was blessed whilest the Ark continued there spiritual Exercises being accompanyed not only with spiritual but even with outward advantages and God being where he abides like the Sun to make chearful and the Rain to make fruitful Hos. 6.3 Thus far of Family-Prayer referring a short Form of Prayer for Morning and Evening for the use of weak Christians unto the end and close of this Treatise And shall in the mean time speak very briefly having spoken so largely of the things already handled of two other holy Houshold-Exercises to wit Repeating of Sermons and Singing of Psalms CHAP. III. Of Repetition of Sermons in Families THe Repeating of Sermons I shall endeavour to move Christians unto as I have done in other things before-mentioned both by Scripture and Reason Grounds of Scripture for Sermon-Repetition The first Scripture I shall mention is Jer. 36.2 6. where the Lord first commands Jeremy to write all the words which he had spoken from the days of Josiah unto that day and thereupon Jeremy calls Baruch to write them from his mouth and then commands him to read what he had written in the ears of the people that so they might be brought to serious repentance for the preventing of their ruine which sheweth that things preached by Ministers as Jeremie's Sermons were in the Temple or Instructions delivered from Ministers mouths as these words were now from Jeremie's mouth being written and repeated are of special use and so may serve to recommend unto us both the writing and repeating of Sermons 1. The writing that being here prescribed and being so needful that what is preached may be rightly and fully repeated And therefore though the repeating be that which I intend to perswade here yet I shall speak something of and for the writing of Sermons because that is of such use for the Repetition and answer what is most considerably objected against it Object Writing hindereth hearing that is hearing with such attention and affection and giving up the whole man to it as there may be if Noting be laid aside and hearing be the only work Whereunto I answer That as it is not in my
thoughts to bind every one to Noting so neither is it my mind and sense that any should be taken off from hearing with the best advantage I say with the best advantage all things considered for I look upon Hearing as a necessary duty and a special part of our obedience but upon Repeating as an Auxiliary Exercise and a part of our beneficial assistance Besides that divers cannot write and all that can write are not so able and apr for writing of Sermons Nor doth this prejudice and take off the present business which is Repetition for a diligent hearer may if he please and be so provident write what he hears immediately after he hath heard it and so repeat it or if he write not at all yet being able to retain it in his memory he may communicate it in Repetition by that ability as the words which the man of God had spoken to Jeroboam against his Altar were told and we may say repeated by the sons of the old Prophet unto their Father 1 King 13.11 But here I shall offer to prevent the neglect of so great an Help as Writing is these Considerations and Advertisements 1. Let every man deal truly for the heart is deceitful above all things and whilest one pretends or perhaps intends a better hearing yet he may through the secret workings of corruption forbear noting because he is loth to take the pains which noting requires yea it 's possible because he is not willing to be noted to be a Sermon-noter that being a thing which some will look upon as too low for higher and more considerable Persons 2. Repetition is here spoken of in special as it is a Family-edifying exercise which if it be left to memory useth to be as defective as the memory is slippery or where there is less Zeal and Piety is less pleasing to be altogether omitted and that by the omission of writing which would both furnish the hearer for Repetition and make it minded and make it easie and so make it more willingly undertaken 3. Writing shews an estimation of what we hear and a resolution to preserve the remembrance of it As when Hezekiah would shew how he prized his cure and that it was in his heart to preserve the memory of it there was the writing of Hezekiah 4. As hearing without noting may more stir up affection so noting with hearing more prevents distractions which Satan by the variety of objects more easily raiseth and multiplyeth when the mind is not kept to the matter by the intention of the writer 5. Though by hearing without writing the heart may be more moved yet writing so imprints there that which is heard as that it is not so soon removed for writing hath with it a multiplyed thinking of and running over and over again in the inward thoughts that which is preached and heard till it be written down and so it sinks more deeply and leaves in the heart a more lasting impression 6. We are to hear for the time to come Now hearing alone is for present use but accompanyed with writing for after-use The Sermon written may be read and reveiwed a month or twelve months after yea it may remain for the use of others many years after we are dead Hence the Scripture when it would express the continuance of things and the way of that continuance saith This shall be written for the Generation to come Psal. 102.18 I do not say it will be thus if Book after Book be fill'd with Notes which few or none can read but the writer himself but thus it will be if what is written for present hastily be after written out legibly which because leisure will not permit many to do if we speak of copying out whole Sermons therefore I would advise Christians to an easier and shorter course and that is when they have noted largely to observe the whole and then cull out and write out fair the choisest passages which may be done more fully or more briefly as time will give leave and as the Sermons and Christians condition give cause and occasion By this means Posterity when they are in Heaven may reap the benefit of that which they heard delivered and were so careful to lay up yea by writing out briefly profitable and acceptable words of all sorts the surviving godly Reader will be a great gainer by things so useful and be much refresh'd alâ—o with the variety of them If it be objected That the case here was a special casâ— because Jeremy was shut up and could not go to the House of the Lord and therefore is not to be drawn to common use To this I answer two things 1. That the case may quickly be such at any time as that which is described here For 1. No man knows how soon Ministers may be shut up as Jeremy here was that they cannot speak to their ordinary hearers And 2. Hearers know not how soon they may be shut up either by sickness or restraint that they cannot come to Ministers and therefore it 's wisdom to make use of the present liberty in writing down and laying up present Instructions that so though intercourse with Ministers be interrupted or removed yet their Sermons being as they say in black and white their former intercourse with them and hearing of them may in this way make some comfortable amends and serve for a profitable supply whereas if old Sermons be forgotten and new Sermons cannot be gotten Christians are like to be at a sad loss yea though there be printed Sermons to be had for howsoever they may be very profitable yet they may not be so sutable to the times and their state as those which they have heard and which perhaps were prepared at first with respect to their condition 2. I answer That in the course taken here to write from the mouth of Jeremy what was to be read by Baruch we are not only to consider the occaâ—ion but the end and use which was that by reading the words written in the Ears of all Judah they might thereby be moved to such Humiliation and Reformation as that the evil they heard pronounced might not come upon them Now Albeit that occasion was a more special occasion yet this end is a common end which whilest it lets us see that the writing and reading of Sermons preached is a good means yea Gods means to work the heart to goodness it doth thereby perswade us to imitation and 〈◊〉 attaining the same end to take the same course which if it be done more solemnly in a day of Humiliation as then it was it is probable it will prevail the more Thus far I have spoken by occasion of this Scripture with special respect to the Writing of Sermons and now I shall briefly add that here is recommended 2. The Repeating of them Because for that reason it was that the words spoken by the mouth of Jeremy must