that they took their Authority for the highest and their judgement for infallible and therefore received their writings as Canonical and Divine 3. The Churches professed to observe the Lords day as an Apostolical Ordinance And they cannot be all supposed to have conspired in a lie yea to have belyed the Holy Ghost 4. The Apostles themselves would have controlled this course if it had not been by their own appointment For I have proved that the usage was in their own daies And they were not so careless of the preservation of Christs Ordinances and Churches as to let such things be done without contradiction when it is known how Paul strove to resist and retrench all the corruptions of Church-order in the Churches to which he wrote If the Apostles silently connived at such corruptions how could we rest on their authority Especially the Apostle John in an 99 would rather have written against it as the superstition of Usurpers as he checkt Diotrephes for contempt of him than have said that he was in the Spirit on the Lords day when he saw Christ and received his Revelation and message to the Churches 5. And if the Churches had taken up this practice universally without the Apostles it is utterly improbable that no Church writer would have committed to memory either that one Church that begun the custome or the Council or means used for a sudden Confederacy therein If it had begun with some one Church it would have been long before the rest would have been brought to an agreeing Consent It was many hundred years before they all agreed of the Time of Easter And it was till the middle of Chrysostomes time for he saith it was but ten years agoe when he wrote it that they agreed of the time of Christs Nativity But if it had been done by Confederacy at once the motion the Council called about it the debates and the dissenters and resistances would all have been matter of fact so notable as would have found a place in some Author or Church History Whereas there is not a Syllable of any such thing either of Council letter messenger debate resistance c. Therefore it is evident that the thing was done by the Apostles Prop. 12. They that will deny the validity of 〈◊〉 Historical evidence do by consequence betray the Christian faith or give away or deny the necessary means of proving the truth of it and of many great particulars of Religion I suppose that in my Book called The Reasons of the Christian Religion I have proved that Christianity is proved true by the SPIRIT as the great witness of Christ and of the Christian Verity But I have proved withall the necessity and certainty of historical means to bring the matters of fact to our notice as sense it self did bring them to the notice of the first receivers For instance I. Without such historical Evidence and Certainty we cannot be certain what 〈◊〉 of Scripture are truly Canonical and of Divine authority and what not This Protestants grant to Papists in the Controversie of Tradition Though the Canon be it self compleat and Tradition is no supplement to make up the Scriptures as if they were iâ— suâ— genere imperfect yet it is commonly granted that our Fathers and Teachers Tradition is the hand to deliver us this perfect Rule and to tell us what parts make up the Canon If any say that the Books do prove themselves to be Canonical or Divine I answer 1. What man alive could tell without historical proof that the Canticles or Esther are Canonical yea or Ecclesiastes or the Proverbs and not the Books of Wisdome and Ecclesiasticus 2. How can any man know that the Scripture histories are Canonical The suitableness of them to a holy soul will do much to confirm one that is already holy of the truth of the Doctrines But if the spirit within us assure us immediately of the truth of the History it must be by Inspiration and Revelation which no Christians have that ever I was yet acquainted with For instance that the Books of Chronicles are Canonical or the Book of Either or the Books of the Kings or Samuel or Judges And how much doth the doctrine of Christianity depend on the history As of the Creation of the Israelites bondage and deliverance and the giving of the Law and Moses miracles and of Chronologie and Christs Genealogie and of the History of Christs own Nativity Miracles and Life and the History of the Apostles afterward To say that the very History so far proveth its own truth as that without subsequent History we can be sure of it and must be is to reduce all Christs Church of right believers into a narrow room when I never knew the man that as far as I could perceive did know the History to be Divine by its proper evidence without Tradition and subsequent History 3. And how can any man know the Ceremonial Law to be Divine by its proper evidence alone Who is he that readeth over Exodus Leviticus and Numbers that will say that without knowing by History that thâ—â— is a Divinâ— Record he could have certainly perceived by the Book it self that all these were indeed Divine institutions or Laws 4. And how can any meer Positive institutions oâ— the New Testament be known proprio lumine by their own evidence to be Divine As the institution of Sacraments Officers Orders c. What is there in them that can infallibly prove it to us 5. And how can any Prophecies be known by their own evidence to be Divine till they are fulfilled and that shall prove it I know that the whole frame together of the Christian Religion 〈◊〉 its sufficient Evidence but we must not be guilty of a peevish rejecting it The 〈◊〉 part 〈◊〉 its witness within us in that state of holiness which it imprinteth on the soul and the rest are witnessed to or proved partly by that and partly by Miracles and those and the records by historical evidence But when God hath made many things necessary to the full evidence and wranglers through partiality and Contention against each others will some throw away one part and some another they will all prove destroyers of the faith as all dividers be If the Papist will say It is Tradition and not inhaerent Evidence or if others will say that it is inhaerent evidence alone and not history or Tradition where God hath made both needful hereunto both will be found injurious to the faith II. Without this historical evidence we cannot prove that any of the books of Scripture are not maimed or depraved That they come to our hands as the Apostles and Evangelists wrote them uncorrupted It is certain by History that many Hereticks did deprave and câ—rrupt them and would have obtruded those Copies or Corruptions on the Churches And how we shall certainly prove that they did not prevail or that their copies are false and ours are true I know not without the help
subjects obedience to this Law it will make men to be in some sort Religious whether they will or not Though they cannot be truly Religious against their will it will make them visibly religious Yea Gods own Law if mans did nothing would lay arrawe on the Consciences of most who believe that there is a God that made that Law And the weekly Assemblies keep up the knowledge and profession of the Christian faith and keep God and Heaven in the peoples remembrance and keep sin under constant rebukes and disgrace And were it not for this Heathenisme Infidelity and prophaneness would quickly overspread the world The Lords day keepeth up the Christian Religion in the World III. The lamentable Ignorance of the generality in the world doth require the strict and diligent observation of the whole Lords day Children and Servants and ordinary Countrey people yea and too many of higher quality are so exceeding Ignorant of the things of God and their Salvation that all the constantest diligence that can be used with them in Preaching Exhorting Catechizing c. will not overcome it with the most The most diligent Masters of Families lament it how Ignorant their Families are when they have done the best they can Let those that plead for dancing and sporting away much of the day but do like men that do not secretly scorn Christianity nor despise their servants souls and let them but try what measure of knowledge the bare hearing of Common Prayer yea and a Sermon or two with it will beget in their servants if the rest of the day be spent in sports and let them judge according to experience If ever knowledge be propagated to such and families made fit to live like Christians it is likest to be by the holy improvement of this day in the diligent teaching and Learning the substance of Religion and in the Sacred exercises thereof IV. The great Carnality Wordliness and Carelesness of the most and their great averseness to the things of God doth require that they be called and kept to a close and diligent improvement of the Lords day Whatever unexperienced or carnal persons may pretend that such constant duty so long together will make them worse and more averse reason experience and Scripture are all against them If there be some backwardness at the first it is not sports and idleness that will cure it but resisting of the slothful humour and keeping to the work For there is that in Religion that tendeth to overcome mens averseness to Religion And it must be overcome by Religion and not by playing or idleness if ever it be overcome It is want of knowledge and experience of it which maketh them loath it or be weary of it when they have tryed it more and know it better they will if ever be reconciled to it Six dayes in a Week are a sufficient diversion Apprentices and Pupils and School-boyes will hold on in learning though they be averse And you think not all the six dayes too much to hold them to it A School-boy must learn daily eight or nine hours in a day and yet some wretched men yea Teachers would perswade poor souls that must learn how to be saved or perish for ever that less than eight hours one day in seven is too much to be spent in the needfullest excellentest and pleasantest matters in all the World If you say that the sublimity or difficulty maketh it wearisome I answer that Philosophers do much longer hold on in harder speculations If you say Divinity being unsuitable to carnal minds their sick Stomachs must take no more than they can digest I answer 1. Cannot a Carnal Preacher for his gain and honour and fancy hold on all the year in the study even of Divinity perhaps eight or ten hours every day in the week And may not ignorant people be brought one day to endure to be taught as long 2. That which you call Digesting is but Vnderstanding and believing and receiving it And one truth tendeth to introduce another And he that cannot learn with an hours labour may learn more in two 3. And it is hearing and exercise that must cure their want of appetite Experience telleth us that when people take the liberty of playes and sports and idleness for a recreation they come back with much more want of Love to holy exercises than they that continue longer at them Gratifying sloth and sensuality increaseth it and increaseth an averseness to all that is good For who are more averse than they that are most voluptuous If ever people be made seriously holy it is a due observation of the whole Lords day that is like to bring them to it I mean observing it in such Learning and seeking duties as they are capable of till they can do better For when the mind long dwelleth on the truth it will sink in and work And many strokes will drive the nail to the head Let the Adversaries of this day and diligence but observe And if true experience tell not the World that more souls are Converted on the Lords dayes than on all other dayes besides and that Religion best prospereth both as to the Number and the knowledge and serious Holiness of the professours of it where the Lords day is carefully sanctified rather than where Idleness and playing do make intermission than I will confess that I am uncapable of knowing any thing of this nature by experiences But if it be so fight not against the common light V. The Poverty Servitude and worldly necessities of the most do require a strict observation of the whole Lords day Tenants and Labourers Carters and Carryers and abundance of Tradesmen are so poor that they can hardly spare any other considerable proportion of time much less all their Children and Servants whose subjection with their Parents and Masters poverty restraineth them Alas they are fain to rise early and hasten to their work and scarce have leisure to eat and sleep as nature requireth And they are so toiled and wearied with hard labour that if they have at night a quarter of an hour to read a Chapter and Pray they can scarce hold open their eyes from sleeping What time hath the Minister then to come and teach them if we had such Ministers again as would be at the pains to do it And what time have they to hear or learn You must teach them on the Lords day or scarcely at all Almost all that they must learn must be then learnt I deny not but in those former years when the Law forbad me not to Preach the Gospel the people came to me on the week day house by house and also that they Learned much in their shops while they were working But 1. It came to each Families turn but one hour or little more in a whole Year For about fourteen families a week so Catechized and instructed did no sooner bring their course about 2. And our people were mostly Weavers whose
THE Divine Appointment OF THE Lords Day Proved As a separated Day for Holy Worship especially in the Church Assemblies And consequently the Cessation of the Seventh day Sabbath Written for the satisfaction of some Religious Persons who are lately drawn into Error or doubting in both these Points By Richard Baxter Rev. 1. 10. I was in the Spirit on the Loras Day Col. 2. 16 17. Let no 〈◊〉 judge you in Meat or in Driak or in respect of an Holy day or Feast or of the New 〈◊〉 or Sabbaths which are a shadow of things to come but the Body is of Christ. LONDON Printed for Nevil Simmons at the three Crowns near Holborn Conduit 1671. THE PREFACE Reader IF thou think this Treatise both superfluous and Defective when so many larger have better done the work already I shall not at all gainsay the latter nor much the former The reason of my writing it was the necessity and request of some very upright Godly persons who are lately faln into doubt or Errour in point of the Sabbath day conceiving that because the fourth Commandment was Written in Stone it is wholly unchangeable and consequently the seventh day Sabbath in force and that the Lords day is not a Day separated by God to holy Worship I knew that there was enough written on this Subject long agoe But 1. Much of it is in Latine 2. Some Writings which prove the abrogation of the Jewish Sabbath do withal treat so loosly of the Lords day as that they require a Confutation in the latter as well as a commendation for the former 3. Some are so large that the persons that I write for will hardly be brought to read them 4. Most go upon those grounds which I take to be less clear and build so much more than I can do on the fourth Commandment and on many passages of the old Testament and plead so much for the old Sabbatical notion and rest that I fear this is the chief occasion of many peoples Errours who when they find themselves in a wood of difficulties and nothing plain and convincing that is pleaded with them do therefore think it safest to stick to the old Jewish Sabbath The friends and acquaintance of some of these persons importuning me to take the plainest and nearest way to satisfie such honest doubters I have here done it according to my judgement not contending against any that go another way to work but thinking my self that this is very clear and satisfactory viz. to prove 1. That Christ did Commission his Apostles to Teach us all things which he commanded and to settle Orders in his Church 2. And that he gave them his spirit to enable them to do all this Infallibly by bringing all his words to their remembrance and by leading them into all truth 3. And that his Apostles by this spirit did de facto separate the Lords day for holy Worship especially in Church-Assemblies and declared the cessation of the Jewish Sabbaths 4. And that as this change had the very same Author as the Holy Scriptures the Holy Ghost in the Apostles so that fact hath the same kind of proof that we have of the Canon and the integrity and uncorruptness of the particular Scripture Books and Texts And that if so much Scripture as mencioneth the keeping of the Lords day expounded by the Concent and Practice of the Universal Church from the dayes of the Apostles all keeping this day as holy without the dissent of any one Sect or single person that I remember to have read of I say if all this History will not fully prove the point of fact that this day was kept in the Apostles times and consequently by their appointment then the same proof will not serve to evince that any text of Scripture is Canonical and uncorrupted nor can we think that any thing in the world that is past can have Historical proof I have been put to say somewhat particularly out of Antiquity for this evidence of the fact because it is that which I lay the greatest stress upon But I have not done it so largely as might be done 1. Because I would not lose the unlearned Reader in a Wood of History nor overwhelm him instead of edifying him 2. Because it is done already in Latine by Dr. Young in his Dies Dominica under the name of Theophilus Loncardiensis which I take to be the moderatest soundest and strongest Treatise on this subject that I have seen Though Mr. Cawdry and Palmer joyntly have done well and at greater length and Mr. Eaton Mr. Shephard Dr. Bound Wallaeus Rivet and my dear friend Mr. George Abbot against Broad have said very much And in their way Dr. White Dr. Heylin Bishop Ironside Mr. Brierwood c. 3. I chose most of the same Citations which Dr. Heylin himself produceth because he being the man that I am most put to defend my self against his confessions are my advantage 4. And if I had been willing I could not have been so full in this as the Subject will bespeak because I have almost eleven years been separated from my Library and long from the neighbourhood of any ones else I much pitty and wonder at those Godly men who are so much for stretching the words of Scripture to a sense that other men cannot find in them as that in the word Graven Images in the second Commandment they can find all set Formes of Prayer all composed studyed Sermons and all things about Worship of mans invention to be Images or Idolatry and yet they cannot find the abrogation of the Jewish Sabbath in the express words of Col. 2. 16. nor the other Texts which I have cited nor can they find the Institution of the Lords day in all the Texts and Evidences produced for it But though Satan may somewhat disturbe our Concord and tempt some mens Charity to remissness by these differences he shall never keep them out of Heaven who worship God through Christ by the Spirit even in spirit and truth Nor shall he I hope ever draw me to think such holy persons as herein differ from me to be worse than my self though I think them in this to be unhappily mistaken much less to approve either of their own separation from others or of other mens condemning them as Hereticks and inflicting severities upon them for these their opinions sake THE CONTENTS CHAP. 1. THE state of the Question with the summary proof of the Divine separation of the Lords Day page 1. CHAP II. That Christ commissioned his Apostles as his principal Church-Ministers to teach the Churches all his Doctrine and to deliver them all his Commands and Orders and so to settle and guide the first Churches p. 5. CHAP. III. Christ promised his Spirit to his Apostles to enable them to do what he had commissioned them to do by leading them into all truth and bringing his words and deeds to their remembrance and by guiding them at his Churches Guides p. 9.
CHAP. IV. Christ performed all these Promises to his Apostles and gave them his Spirit to enable them to all their commissioned work p. 11 CHAP. V. The Apostles did actually separate and appoint the first day of the Week for Holy Worship especially in Church Assemblies Which is explained in several subordinate Propositions And proved 1. By Scripture 2. By unquestionable History And the validity of this proof evinced and the denyers of it proved to subvert the Churches certainty of greater matters p. 12 CHAP. VI. This act of the Apostles appointing the Lords Day for holy Worship was done by the especial inspiration and guidance of the Holy Ghost p. 69 CHAP. VII Whether the seventh day Sabbath should be still kept by Christians as of Divine obligation Neg. proved Where is shewed how far the fourth Commandment is abrogated and all the Law of Moses p. 71 CHAP. VIII Of the Beginning of the Day p. 91 CHAP. IX How the Lords Day should be kept Of the length of the time and the Objection about weariness p. 93 CHAP. X. How the Lords Day should not be spent or what is unlawful on it Of worldly business Of recreations of Idleness c. p. 108 CHAP. XI What things should not be scrupled as un lawful on the Lords Day p. 129 CHAP. XII Of what importance the due observing of the Lords Day is Many great Reasons for it p. 139 CHAP. XIII What other Church Festivals or separated Dayes are lawful p. 148 THE CONTENTS OF THE Appendix CHAP. I. An Answer to certain Objections against the Lords Day p. 157 CHAP. II. An Answer to more Arguments for the seventh day Sabbath p. 180 CHAP. III. Whether the seventh day Sabbath be part of the Law of Nature or only a Positive Law p. 202 CHAP. IV. Whether every word in the Decalogue be of the Law of Nature and of perpetual obligation And whether all that was of the Law of Nature was in the Decalogue p. 214 CHAP. V. Whether the truest Antiquity be for the seventh day Sabbath as kept by the Churches of Christ p. 220 The Divine Appointment of the LORDS DAY proved as a separated Day for holy Worship especially in the Church-Assemblies And consequently the Cessation of the Seventh-day-Sabbath CHAP. I. Though the principal thing desired by the Enquirers is That I would prove to them the Cessation of the Seventh-day Sabbath yet because they cast off the Lords day which I take to be a far greater error and sin than the observation of both dayes and because that when I have proved the Institution of the Lords Day I shall the more easily take them off the other by proving that there are not two weekly dayes set apart by God for holy Worship Therefore I will begin with the first Question Whether the Lords day or first day of the week be separated by Gods Institution for holy Worship especially in publick Church-conventions Aff. And here for the right stating of the Question let it be noted 1. That it is not the Name of a Sabbath that we now meddle with or stand upon Let us agree in the Thing and we shall easily bear a difference about the name Grant that it is A day separated by Gods Institution for holy Assemblies and Worship and then call it a Sabbath or the Lords day as you please Though for my self I add That the Lords day is the name that the Holy Ghost hath set upon it and the name which the first Churches principally used and that they call it also sometimes by the name of the Christian Sabbath but that is only Analogically as it is resembled to the Jewish Sabbath and as they used the names Sacrifice and Altar at the same time for the Christians Commemoration of Christs Sacrifice in the Sacrament of the Lords Supper and for the Table or as Dr. Young saith pag. 23. As in Scripture Baptism is called Circumcision And that very rarely too 2. That the Question of the manner of observing the Lords day and what exercises of Worship it must be spent in and what Diversions are lawful or unlawful as also when the day beginneth are not to be here medled with in the beginning but afterwards when the Divine Institution of the Day it self is first sufficiently proved Which is done as followeth Arg. That day which was separated to holy Worship by the Holy Ghost was separated to holy Worship by God the Father and the Son But the first day of the Week was separated to holy Worship by the Holy Ghost Therefore the first day of the Week was separated to holy Worship by God the Father and the Son The Minor only needeth proof among Christians That day which was separated to holy Worship by the Apostles by the inspiration of the Holy Ghost was separated to holy Worship by the Holy Ghost But the first day of the Week was separated to holy Worship by the Apostles by the inspiration of the Holy Ghost Therefore the first day of the Week was separated to holy Worship by the Holy Ghost The Minor which only needeth proof is thus proved That day which was separated to holy Worship by the Apostles who had the Holy Ghost promised them by Christ and given them to lead them into all truth and to bring all his Doctrines to their remembrance and to teach the Churches to do all his Commands and to feed and guide and order them as his principal commissioned Church-Minister was separated to holy Worship by the Apostles by the inspiration of the Holy Ghost But such is the first day of the Week Therefore the first day of the Week is separated to holy Worship by the Apostles by the inspiration of the Holy Ghost I have five Propositions now distinctly to be proved four for the proof of the Major and one for the proof of the Minor The first Proposition is That Christ commissioned his Apostles as his principal Church-Ministers to teach the Churches all his Doctrine and deliver them all his Commands and Orders and so to settle and guide the first Churches The second Proposition is That Christ promised them his Spirit to enable them to do what he had commissioned them to do by leading them into all truth and bringing his words and deeds to their remembrance and by guiding them as his Churches Guides The third Proposition is That Christ performed this promise and gave his Spirit accordingly to his Apostles to enable them to all their commissioned work The fourth Proposition is That the Apostles did actually separate or appoint the first day of the Week for holy Worship especially in Church-assemblies The fifth Proposition is That this act of theirs was done by the Guidance or inspiration of the Holy Ghost which was given them And when I have distinctly proved these five things no sober understanding Christian can expect that I should prove any more towards the proof of the Question in hand Whether the first day of the Week be separated by Gods
not obliged to the observation of the seventh day as a Sabbath by any Law of God The Minor I must prove by parts For I think none will deny the sufficient enumeration in the Major And 1. That the Law of Nature bindeth us not to the seventh or any one day of the seven more than other appeareth 1. In the nature and reason of the thing There is nothing in nature to evidence it to us to be Gods will 2. By every Christians experience No man findeth himself convinced of any such thing by meer nature 3. By all the Worlds experience No man can say that a man of that opinion can bring any cogent evidence or argument from nature alone to convince another that the seventh day must be the Sabbath Nor is it any where received as a Law of Nature but only as a Tradition among some few Heathens and as Law positive by the Jews and some few Christians I am not solicitous to prosecute this argument any further because I can consent that all they take the seventh day for the Sabbath who can prove it to be so by meer natural Evidence which will not be one II. That the Positive Law made to Adam before or after the fall or to Noah bindeth not us to keep the seventh day as a Sabbath is proved 1. Because we are under a more perfect subsequent Law which being in force the former more imperfect ceaseth As the force of the Promise of the Incarnation of Christ is ceased by his incarnation and so is the precept which bound men to believe that he should de future be incarnate and the Law of Sacrificing which Abel doubtless received from Adam though one of late would make it to be but will-worship so also is the Sabbath day as giving place to the day in which our Redemption is primarily commemorated as the imperfect is done away when that which is more perfect cometh 2. Because that the Law of Christ containeth an express revocation of the seventh day Sabbath as shall be shewed anon 3. Because God never required two dayes in seven to be kept as holy Therefore the first day being proved to be of Divine institution the cessation of the seventh is thereby proved For to keep two dayes is contrary to the command which they themselves do build upon which requireth us to sanctifie a Sabbath and labour six dayes 4. And when it is not probable that most or many Infidels are bound to Adams day for want of notice at least For no Law can bind without promulgation though I now pass by the question how far a promulgation of a positive to our first Parents may be said to bind their posterity that have no intermediate notice It seemeth leÃs probable that Christians should be bound by it who have a more perfect Law promulgate to them 5. Nor is it probable that Christ and his Apostles and all the following Pastors of the Churches would have passed by this Positive Law to Adam without any mention of it if our universal obligation had been thence to be collected Nay I never yet heard a Sabbatarian plead this Law any otherwise than as supposed to be implyed or exemplified in the fourth Commandment III. And that the fourth Commandment of Moses Law bindeth us not to the seventh day Sabbath is proved 1. Because that Moses Law never bound any to it but the Jews and those Proselites that made themselves inhabitants of their Land or voluntarily subjected themselves to their policy For Moses was Ruler of none but the Jews nor a Legislator or deputed officer from God to any other Nation The Decalogue was but part of the Jewish Law if you consider it not as it is written in Nature but in Tables of Stone And the Jewish Law was given as a Law to no other people but to them It was a National Law as they were a peculiar people and holy Nation So that even in Moses daies it bound no other Nations of the World Therefore it needed not any abrogation to the Gentiles but a declaration that it did not bind them 2. The whole Law of Moses formally as such is ceased or abrogated by Christ. I say As such Because Materialy the same things that are in that Law may be the matter of the Law of Nature and of the Law of Christ of which more anon That the whole Law of Moses as such is abrogated is most clearly proved 1. By the frequent arguings of Paul who ever speaketh of that Law as ceased without excepting any part And Christ saith Luke 16. 16. The Law and the Prophets were untill John that is were the chief doctrine of the Church till then Joh. 1. 17. The Law was given by Moses but grace and truth cometh by Jesus Christ. No Jew would have understood this if the word Law had not contained the Decalogue So Joh. 7. 19 23. Act. 15. 5 24. It was the whole Law of Moses as such which by Circumcision they would have bound men to Gal. 5. 3. The Gentiles are said to sin without Law even when they broke the Law of Nature meaning without the Law of Moses Rom. 2. 12 14 15 16. In all these following places its not part but the whole Law of Moses which Paul excludeth which I ever acknowledged to the Antinomians though they take me for their too great Adversary Rom. 3. 19 20 21 27 28 31 4. 13 14 15 16. 5. 13. 20. 7. 4 5 6 7 8 16. 9. 4 31 32. 10. 5. Gal. 2. 16 19 21. 3. 2 10 11 12 13 19 21 24. 4. 21. 5. 3 4 14 23. 6. 13. Eph. 2. 15. Phil. 3. 6 9. Heb. 7 11 12 19. 9. 19. 10. 28. 1 Cor. 9. 21. 2. More particularly there are some Texts which express the cessation of the Decalogue as it was Moses Law 2 Cor. 3. 3 7 11. Not in Tables of Stone but in fleshly tables of the heart But if the Ministration of death written and engraven in stones was glorious so that the Children of Israel could not stedfastly behold the face of Moses for the glory of his Countenance which was to be done away or is done away They that say the Glory and not the Law is here said to be done away speak against the plain scope of the Text For the Glory of Moses face and the glorious manner of deliverance ceased in a few daies which is not the cessation here intended But as Dr. Hammond speaketh it that Glory and that Law so gloriously delivered is done away And this the eleventh verse fullyer expresseth For if that which is done away was glorious or by Glory much more that which remaineth is glorious or in glory so that as it is not only the Glory but the Glorious Law Gospel or Testament which is said to remain so it is not only the Glory but the Law which was delivered by Glory which is expresly said to be done away And this is
Scriptures and to learn their Catechisms and the Word of God Surely it better beseemeth any man that believeth another life a Heaven and a Hell to say Poor Labourers have so little time to Learn to Meditate to Read to Pray on the week dayes that if they do not follow it close upon the Lords day they are like to perish in their ignorance For if the Gospel be hid it is hid to them that are lost 2 Cor. 4. 3. which do you think it better to leave undone if one of them must be left undone Whether the learning of Gods Word or the Pleasures and Recreations of the flesh 3. It is either their Bodies or their Minds that need Recreation When the Body is tired with toilesome labour it is ease rather than toilesome Dancings or Plays that are fit to recreate it Or else God will be charged with mistake in the reasons of the ancient Sabbath But if it be the Mind that needeth recreation why should not the Learning of Heavenly truth and the Joyful Commemoration of our Redemption and the foresight of Heaven and the Praises of God be more delightful than the noise of Thornes under a pott even than the laughter and sport of fools or than the Dancings and Games that now you plead for But the truth is It is not the Minds of poor labouring men that are over-workt and tired on the week dayes but it is their bodies And therefore there is no Recreation so suitable to them as the ease of the body and the holy and joyful exercise of the mind upon their Creator their Redeemer and their Everlasting Rest. 4. But if you will needs have daies of temptation and sinful sports and pleasures for them let Landlords abate their Tenants as much Rent as one dayes vacancy from labour in a Month or a Fortnight will amount to or let the Common ` Saints dayes which of the two are more at mans disposal be made their sporting dayes and rob not their souls of that one weekly day which God hath separated for his Worship Obj. But there are Students and Lawyers and Ministers and Gentlemen whose labour is most that of the Brain and not the Plow-mans bodily toile and these have need of bodily Recreation Answ. And there are few of these so poor but they can take their bodily Recreation on the week dayes And many of them need as much the whole Lords day for their souls Edification as any others And no one that knoweth himself will say that he needs it not If any men need remission of Studies and bodily Exercise it is Ministers themselves And is it themselves that they plead for Sports and Dancing for Would they be companions of the vain in such like vanities Obj. But the mind of man is not able to endure a constant intension and elevation of devotion all the day long without recreation and intermission And putting men upon more than they can do will but hinder them when a little recreation will make them more fresh and fervent when they return to God Answ. O what an advantage is it to know by experience what one talketh of And what an inconvenience to talk of Holiness and Heavenliness by hearsay only 1. To poor people that have but one day in seven that one day should not seem too long 2. If it be from a Carnal enemity to God and spiritual things shortness and seldomeness will be no Cure But they have need rather to be provoked to diligence till they are cured than to be indulged in that averseness and floth which till its cured will prevail when you have done your best against it 3. But if it be a weariness of the flesh as the Disciples when they slept while Christ was Praying or a weariness through such imperfection of Grace and Remnant of Carnality which the sincere are lyable to then giving way to it will increase it and resisting it is the way to overcome it 4. How many necessary intermissions are there which confute this pretense of weariness Some time is taken up in dressing And some with poor Servants in waiting on their Masters and Mistrisses and in preparing Meat and drink some in going to Church and coming home some in eating usually more than once some in preparing again for sleep besides what Cattle and by-occasions will require And is the remainder of one day in a week yet too much for the business which we are Created preserved and Redeemed for and on which our endless life dependeth O that we knew what the Love of God is and what it is to regard our souls according to their worth Would not a soul that loveth God rather say Alas how short is the Lords day How quickly is it gone How many interruptions hinder my delight Shall I think a Week short enough for my worldly labours and one day thus parcelled too long to seek the face of God I see blind Worldlings and sensualists can be longer unwearied at Market in their Shops and Fields especially when their gain comes in and at Cards and Dice and Bowling and idle Prating c. And shall I be weary so soon of the most noble and necessary Work and of the sweetest pleasures upon Earth An Hypocrite that draweth near to God but with the lips whilest his heart is far from him as he never truly seeketh God so he never truly findeth him and hath none of the true spiritual delights of holiness nor ever feeleth the pleasure of exercising his Love to God by the help of faith in the hopes of Heaven And therefore no wonder if he be weary of such unprofitable sapless and unpleasant work as his dead formalities and affectations are But it is not so with the sincere experienced Christian who serving God in spirit and truth hath true and spiritual recreation pleasure and benefit in and by his Service And therefore we see that the holy experienced believers are still averse to these sensual diversions and do not think the Lords da or his Service too long And O Christian what happy advantage in such controversies have you in your holy sincerity and sweet experience 5. But yet I am not such a stranger to man to my self or others as to deny that our naughty hearts are inclined to be weary of well doing But mark what a cure God in Wisdom and mercy hath provided for us As it is but one day in seven which is thus to be wholly employed with God and as much of this day is taken up with the bodily necessaries aforesaid so for the rest God appointeth us variety of exercises that when we are weary of one another may be our recreation When we have heard we must pray and when we have prayed we must hear again We must Read we must Sing and speak Gods Praises we must celebrate the memorial of Christs death in the Sacrament we must Meditate we must Conferr we must instruct our Families And we have variety of subjects for each